Swami Chidananda - Path to Blessedness

PATH TO BLESSEDNESS

Quintessence of the Ashtanga Yoga Of Sage, Maharshi Patanjali

By SRI SWAMI CHIDANANDA

Sri Swami Sivananda Founder of The Divine Life Society

SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE

So Says

Sri Swami Sivananda

Sri Swami Chidananda

Second Edition: 1991 (3,000 Copies)

World Wide Web (WWW) Edition: 1999

WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/

This WWW reprint is for free distribution

© The Divine Life Trust Society

ISBN 81-7052-086-1 Published By

AUTHOR’S PREFACE

OM SHANTIH! Peace be unto you all.

Themattercontainedinthisbookwiththetitle,“PATHTOBLESSEDNESS”isasimple expositionoftheinnerScienceofSelf-realisationthroughthepathofself-subdual,mind-control, concentrationandmeditation.Itisallaboutthenowwell-knownYoga-Aphorismsofthegreatsage andteacherofIndiaknownasMaharshiPATANJALIwhotaughtaboutfivethousandyearsago andleftforhumanitythequintessenceoftheYoga-Scienceinhisshort,terseandmeaning-filled Sutrasorbriefaphorisms.TheSutrasbeingsoveryconciseandpithy,theirfullmeaningisnot easilyunderstoodatfirstreading.Theyhavetobeexplained.ThegreatsageMaharshiVeda-Vyasa, theauthoroftheeighteenclassicalPuranas,didthisforusbywritinghisCommentaryon Patanjali’sYoga-Aphorisms.Muchlateron,averylearneddiscipleandseekerVachaspatyMishra wroteamoreelaborateGlossexplainingthefullmeaningofsageVyasa’scommentary.Thepresent lessons in this book are based upon the teachings given in the above-mentioned Yoga-Texts.

WhyhaveIgiventheselessons?Whatisthepurposeofmydoingso?Thisentirebook constitutesasincereattempttoserveearnestseekersafterspiritualTruthandtospreadaGreat Wisdomthatislikelytobeofbenefittomankind.Thistaskwasgladlyundertakenmanyyearsback upontheexpresswishanddirectionofmyHolyMasterSwamiSivanandaGurudev.AthisfeetI placethisworkhumblyasanofferingingratefulnesstohimandinthankfulnessforhishaving inducedmetoservetheseekersofthispresent20thCentury.TheHolyMasterSwamiSivananda, himselfagreatYoga-teacherknownallovertheworld,instructedmetogivetheselessonsatthe timewhenheestablishedtheYoga-VedantaForestAcademyinhisAshramatRishikeshand commenceddailyclassesundertheauspicesoftheaboveAcademy.Thesaidlessonswerevery carefullyrecordedinshorthandscriptandarenowmadeavailableinthisbookafterrecorrection, revising,arrangingandfreshediting.ForthismygratefulthankstoSriSwamiKeshavananda,who has given his valuable time, earnest attention and willing labour to this task.

ThewordYogahasgenerallycometodenotethepathofmeditationorDhyanadealtwithin thescienceofRajaYoga.Thisistheancientscienceofinnerdiscipline,trainingandperfectionof themindsoastomakeitafitandefficientinstrumentfortherightpracticeofeffectiveand successfulMeditation.Thispathorsystemismostlikedbytheoccidentalseekerbecauseitis scientificinitsapproachandverysystematicinitsstructure.Alsoittranscendsallreligiousdogma andpresentsitselftoyouasanunbiasednon-sectarianscientificspiritualdisciplineasdistinctfrom anyreligiousritualorpractice.Assuchitconstitutesamethodandtechniqueavailabletopeopleof any part of the world without disturbing their faith or practice of their religion.

ThereisoneUniversalSpiritaddressedvariouslyasJehovah,Allah,AhuraMazda, AlmightyFather-in-Heaven,Brahman,theTaoorThing-in-ItselforGOD.ThisistheUniversal Spirit,adoredandworshippedintemple,synagogue,church,mosque,fire-templeandallplacesof worship.ThisistheUniversalSpiritglorifiedandpraisedinallthescripturesliketheVedas,the TalmudandtheTorah,inBible,Quoran,Zend-Avesta,etc.ThisUniversalBeingistheobjectofthe meditationofthemeditatorinthepathofRajaYoga.MeditationuponthisAll-PerfectUniversal Beingraisesonebeyondtheplaneofmindandintellectandtakestheseekerintoaplaneof superconsciousnesswhereinheisliberatedfromthebondagetoMatterandfreedfromallmortal

afflictionsofthisempiricalearth-existence.ThisisthegoalofRajaYoga.Thepathispurityof characterandconduct,cleansingofone’snaturephysicallyandmentally,self-restraint,devotion, harmonisingone’svitalsheaths,withdrawal,concentrationandmeditation.Itisthusapathwherein wefindincorporatedtheUniversalprinciplesandfeaturesoftheessentialspiritualdisciplinesthat elevatetheseekerintoGod-experience.Iwishoneandallofthereadersthissupremeexperience.I prayfortheirultimatesuccessintheirspirituallifeandSadhana.Successcomesthrough continuousearneststriving.Therefore,OSeekers,strivediligentlyuponthepathofYogaandyou will surely reach the goal without fail.

It is hoped that this little book will be of help and benefit to all sincere seekers.

ItbelongstoHolyGurudevSivanandaanditbelongstoyou.HomageuntotheHolyMaster.

Swami Chidananda

INTRODUCTION

The Two Paths—The Pleasant And The Good

SeekersafterthegreatTruth,thesupremeReality,havespenttheirlivesinseclusion, meditation,penanceandspiritualpracticesandhaveultimatelyattainedthelightofRealisation,and thusilluminedtheyhavebroadcastthislightofGod-consciousness,thepaththatleadsbeyond sorrowandbestowsuponusthegiftofimmortal,eternalblissandinfiniteknowledge,thegreatest attainmentofman.Wehavetostrivetoattaintheknowledge,knowingwhichallthingsbecome known.Toobtainthatgreatfruitofhumanexistence,obtainingwhichoneknowsthatthereis nothinggreatertobeattainedisthegrandeurandgloryofhumanlife.Inorderthatwemayfulfilthis objectofhumanlife,wehavetoacquireMumukshutva—thethirstfortheknowledgeoftheEternal andtotranslatethisknowledgeintoanactivequest—sothatwemayrealisethegreataimas tangibleexperienceinthedepthofourconsciousness.Wehavetoacquirethefundamental knowledgeofthevariouspracticesuponthepathofYoga,thepathofknowledgeaccordingto Vedantins,theAshtangaYogaofPatanjaliaccordingtotheMystics,thepathofdevotionorloveas expoundedbyNaradaorSandilyaintheirBhaktiSutras,andthepathofattainingTruththrough worshipful,dedicatedactivity,i.e.,thepathofKarmaYoga,theGita-DharmaexpoundedbyLord KrishnaintheSrimadBhagavadgita.Theseekershavetoturntheirfacesawayfromthe Preyo-Marga1,whichsatisfiesonlythesensualnatureofman,whichisnothisrealnatureandwhich doesnotultimatelyleadtoone’seternalwelfare,andtheyhavetomakeuptheirmindstotaketothe Sreyo-Marga2,whichisthedifficultpathoflight,whichisnotthesensualone,whichneeds sense-control,masteryofthemind,VivekaandVairagyaandwhichleadstoourrealandlasting welfare.Thatwhichmaybeunpleasantinthebeginning,butwhichleadstoeternalwelfare,isthe pathofSreyas.Abeautifuldistinctionbetweenthetwopaths,SreyasandPreyas,hasbeengivenin theinspiringKathopanishad,whereNachiketasboldlyrejectsthatwhichispleasantandtakesthe difficultpathwhichultimatelyleadshimtoblessedness.Sowehavetobeseekersfollowingthe Sreyo-Marga,andalsoweshouldhavetheuniquegoodfortuneofasafeshelteratthefeetofa Mahapurusha,agreatSoulwhohasscaledthehighestpeaksofinnerspiritualrealisationandis established in the Consciousness of God-vision, in the Consciousness of the Highest Truth.

Goal Of Human Life

Threethingsareverydifficulttoobtaininthismortalworld—birthasahumanbeing,desire forliberationandassociationwiththewiseones—andtheyareobtainedonlythroughtheblessings andgraceofGod.Ofthethree,humanbirthisaverypreciousgiftthathasbeenputfirstand foremost.Itisthatstateofexistencewherealonethe Jiva (individualsoul)becomesendowedwith intellectandtheextremelyrarefacultyofdiscrimination—Nitya-Anitya-Vastu-Viveka.Therefore, humanbirthisputdownasaveryraregiftofGod.Havinggotahumanbirth,ifyoudonothavea yearningtoattainthatstatewhichwillbestowuponyoueternalblissandimmortality,itmeansthat

1“Preyas”meansthatwhichispleasanttothesensesandthemind.Hence“Preyo-Marga”meansthepaththat leads in the direction of the pleasing sensations of body and mind.

2Theword“Sreyas”hasjustthediametricallyoppositeconnotationtotheword“Preyas”.Thus“Sreyo-Marga”is the way leading to one’s ultimate good and not to an immediate pleasant condition of senses and the mind.

youdonotutilisethishumanbirthtoanypurposeatall.Thenyourexistencebecomespatternedas oftheanimals.Eating,drinking,sleepingandenjoymentofsensualpleasurearecommontoboth manandanimals,butthatwhichdistinguishesmanishisidealism,hisearnestdesireforattaining somethinghigherthanmerematerialexistence.Weknowthatthereisahigherthingtobeattained andwehavealsoakeendesiretobecomefreefromtheimperfectionsofthisphysicallife.Then comesassociationwiththewise.Evenaftergettingthefirsttwo—humanbirthanddesirefor liberation—ourlifebecomescloudedinanillusion,andinunfruitfulendeavour,becausewedonot knowwhatisrightendeavourwhichisgivenonlytothatblessedman,whohasthethird gift—associationwiththewise—whichobviatestheobstaclesonthepath.Ifwesurrender ourselvesuntothewisepreceptorhewouldshowusthepath.Hewouldbeabletogiveus inspiration,enthusiasmandcourage,whentemptationsbesetusonthepath.Thosewhohavebeen endowedwithallthesethreeblessingsrequireafourthalso,viz.,amindwhichsays“Allright”. Thereisnodevilexcepttheuncontrolledmindofman.ItistherepresentativeofMaya,Maraor Ahriman—somethingthatstandsasanobstacleinthepathofGod-realisation.Sothemindshould bepropitious.Youmayhave Devakripa (graceofthedeities), Gurukripa (graceoftheGuru)and Sastrakripa (graceofthescriptures),butwithouttheco-operationofthemindsuccesscannotbe ensured.

Spiritual Progress And God-Realisation

Wehavetoprogressdaybydaytowardsthehighestidealandtherefore,itisaveryblessed dayandaveryauspiciousoccasion,whenwestartregularSadhanauponthetheoryandpracticeof meditationinallitsaspectsandspiritualiseallouractivities.Wedomeditationinthemorningand evening,butduringouractivitiesanddealingswithothersintheday,weshowpetty-mindedness andselfishness.ThisobstructsourSadhanaandnullifiesthebenefitofourmeditation.Penelope, thewifeofUlyses,hadduringherhusband’sabsencemanysuitors,butshedidnotwanttobecome thewifeofanyoneofthem.Shewasafaithfulandloyallady.Shethereforetoldhersuitorsthatshe waspreparingarobeanduntilitwasfinished,shewouldnotacceptanyone.Theyagreed.Every dayshewentonknittingandatnightsheusedtoundoalltheworkshehaddoneduringtheday.This continuedtillUlysesappeared.Asimilarthingshouldnothappeninourlife.Whateverwemight havepractisedinthemorningandevening,tothatweshouldnotaddanundivineelement.Ifduring ouractionsweforgetouressence,ifweareharsh,ifwecriticise,ifwearedishonest—allthese thingswillundowhateverSadhanawehavedoneinthehoursofmeditation.Therefore,our externalphysicallifeandactivity,ourspeechandactionshavecloselytokeepupandfurtherthe spiritofourmeditation,worshipandSadhana.Inordertodothis,itisveryessentialthatwenotonly confineourSadhanatoafewquiethours,butweshouldalsodiviniseallouractionsduringtheday. Allouractionsshouldexpressourreal,innernature.Theyshouldallbecomespiritualised.Itisthis divinisationofallactivitiesthatistaughtinKarmaYoga.Everyonemustknowthis,whetherheisa DhyanaYogi,BhaktiYogioraVedantin.KarmaYogaisverydifficult.Youcanhaveaveryideal Bhavawhenyouarealone;butwhenyoucomeintoclashwithhardrealitiesintheworldof diversities,tokeepupharmony,toexpressonlydivinity,selflessness,isahardjob.Butitisworth thewhile,becauseitwillmakeotherYogasfruitful.Themanwholivesanideallife,fullof self-sacrifice,fullofsweetness—oneMalaofJapathathedoesisequaltotenthousandMalasdone byotherpeople,becausehisnatureispurifiedbydivineactivity.ButifyournatureisfullofKama andKrodha,evenifyoudomeditation,asthefieldisnotprepared,itwillnotbefruitful.One wonders:“WhyamInotprogressing?”BecauseyouarecontradictingyourSadhanainyouractive

life.Anaspirantmustbewise.Heshouldknowwherethepotisleaking.Otherwisewhenthepotis leaking,youwillbetryingtofillit.Itisuseless.Firstyoumustknowwherethepotisleaking.For this, you have to know the art of Karma Yoga.

Youmusthaveapracticalknowledgeofthesethings.Onceakinghadthreeskulls,andhe askedhiscourt-Panditastowhichofthemwasthebest.ThePanditpassedarodthroughoneearof thefirstskull,andtherodcameoutoftheotherear.Inthesecondskull,therodwheninserted throughoneear,cameoutofthemouth.Inthethirdskulltherod,whichwasinsertedthroughone ear,wentrightintotheheart.Thecourt-Panditsaidthatthethirdskullwasthebest.Thefirstskull representsthattypeofpeoplewhohearwordsofwisdomthroughoneearandwithoutassimilating themleavethemthroughtheotherearandforgetaboutthem.Thesecondskullrepresentsthose peoplewhoafterreceivingwisdom,areanxioustoteachittoothers,butdonotpractiseit themselves.Thethirdskullrepresentsthebesttypeofaspirantswho,afterhearingwisdom,keepit intheirheartsandtrytopractiseitintheireverydaylife.So,Iwouldrequestyoualltobelikethe third skull, cherishing and practising whatever you may learn from the wise.

ThePranavaorOMisrepeatedtorecalltoourselvesourrealnature.Itistoreminduswhat weessentiallyare.Wethinkwearethisbody,thismindorthisPrana.ThePranavaremindsuswhat wereallyare.Omiseternal,unfathomablePeace,Lightoflights,Knowledge,Satchidananda, NityaSuddhaandNityaBuddha.Thatiswhatwereallyare.Buttheindescribableillusionofthe Lord,calledMaya,hasmadeusforgetourrealnature.Wethereforesaythatwehavepain,whenthe bodyhaspain.Whenthemindhasnopeace,wethinkthatwearedepressed.Itisduetowrong identificationwiththebodyandthemind.Therefore,inordertoenableustorealisethetruenature oftheSelfandtobeestablishedintheAtmicconsciousnesstherearedifferentYogas.Theultimate purposeofallYogas,ofallspiritualstruggles,istherealisationofthetrueAtmicconsciousness whichisfullofbliss.SoOmremindsuswhatistheultimateexperiencetobegained.Experienceof OmistheultimatefruitofYoga,andtoconstantlykeepusremindedofthisgoal,wealwaysrepeat Om,whichgivesuselation.Eventhoughforagesyoumaybeunderillusion,atthetouchofTruth you will be filled with elation. That is the grandeur of the perception of Truth.

ThesecretofYogaisnotmerelyTyaga(renunciation)ofBhoga(pleasures),butitisthe attainmentofMahabhoga,BhogaofBhogas.AYogiknowsthatifallthepleasuresofthethree worldsareheapedtogetherononesideandontheothersideaninfinitesimalspeckofthatSupreme Bliss of the Atman is kept, the latter will far outweigh the former.

ThemanwhodoesTyagaofsense-pleasuresforthesakeofYogaisindeedacleverman.It islikethrowingawayacounterfeitcoinforgettinggold.Heknowsthatheisthrowingaway nothing,andwhatheisgoingtoattainissomethingunique.So,Yogaisprimarilyanattemptto achievetheSupremeBliss.ThatisonedefinitionofYogafromaparticularpointofview,andwe haveotherdefinitionsalso.Therearepositiveandnegativedefinitions.Achildiswatchingthe mothersewing.Itseesthemotherputtingathimbleonthefinger.“Whyareyouputtingthe thimble?”,thechildasks.Thenthemotherexplainsthatitisputoninorderthatiftheneedle happenstoprickthefingeraccidentally,itmaynotcausepainorbleeding.Wetrytoapplythatto Yogaalso.AndalittlemoreelaboratelyIwilltellyou.Far,farback,beyondhistory,therewasfelt anancientneedformanatthebeginningofcreation.Whatwasthat?Itisveryemphaticallygivenin thelifeofBuddha.ThewholeofhisphilosophyisNirvana.Hefoundallpeoplesuffering.

Therefore,inordertofulfilaneed,hestrove.Evenso,longagotheancientswentthroughthe humanlifeitselfandfoundthatalllifeisfullofdefects,fullofpainsandthisstartedanagitationin theirmind.Theyenquired:“Isthereanywayofgettingovertheseimperfectionsandlimitations? Andisthereanywayofgoingbeyondthesesorrowsandtribulations?”Theyfoundthatultimately thebodyissubjectedtosixkindsofvariations.Ithasbirth,growth,thenchange,disease,decay,and ultimatelydeath.Whenhumanlifeisboundbybirthanddeath,inbetweenthesetwoterminals, thereisthissuspensionoflife.Sointhisuncertainlifeofmanwhatlittlepleasurehecangetfrom objectsisobstructedbydisease,changeanddecay.Isthereanymethodofgettingridofthis imperfectearthlylife?Theancientswereverypracticalpeople.EvennowthetrueHinduisavery practicalman.Thoughheischargedasanimpracticalunrealist,itisaninterestingfactthatheis verypractical,whenhethinksthatathingisworthstrivingfor,heispreparedtosacrificehisvery lifeforit.TheHindufoundthattheexternallifeisnotworthwhile,andsohewaspreparedtogiveit up.Peoplethoughtthathewasadreamer.Isthereamethodofgettingridoftheimperfectionsofthe world?ThepracticalmindoftheHinduatoncebegantomakeresearches.Bypersistenteffort,he ultimatelyplungedintotheverydepthofhumanthoughtandexperienceandcamefacetofacewith Truthbeyondsensualexperience.Beyondallsorrowandlimitations,beyondallbounds,and gettingThathedivedintoanecstaticexperienceofSupremeBliss.So,fromtheheightsofhis experiencehegavethecalltothemortalworld:“InbriefIwilltellyouthatpathwhichwillleadyou to eternal welfare. I shall teach you that path which will lead you beyond sorrow”.

Fromanobservationandclosestudyofhumanlifeandthevexations,painsandafflictions thatbesetit,therearoseanurgeinourancientstofindoutapaththatwouldmakethemtranscend them.Theyfeltanextremeurgetofindoutanunblemishedlifeandasananswertothishumanwant cameYoga,thepracticalmethodtotakeyoubeyondsorrow,andbestowuponyouperennialbliss. Iteffects Sarvaduhkha-Nivritti and Paramananda-Prapti—theremovalofallsorrowsandthe attainmentofthegreatestbliss—notmereAnanda,butParamananda,Supremebliss.So,Yoga cameasaconsequenceofadeepwantfeltbyman,whenherealisedthesorrowofexistenceandfelt theneedforapaththatwouldleadhimbeyondsorrow,beyondallimperfections,alllimitationsand impuritiesandthismaterial,physicalexistenceandwouldbestowuponhimthefruitofhigher consciousness where he would experience infinity, peace and eternal life of perfection.

Viewedinthisway,theotherquestionsbecomeautomaticallyanswered.Whyshouldwe studyYogaatall?Whowillnotliketobecompletelyfreefromallimperfectionsandvexing bondagesofthismaterialexistence?Whowillnotwanttoenjoysupremeblissandecstasy?If anyonedoesnotwantit,heisafool.Heisablindfoolwhowastesawayhislife.Heisamantobe pitied.Hesetshiseyeslikeanowlandsays:“Idonotwantlight”.Whenthereisamethodtogo beyondsorrow,rejectingitisnotasignofwisdom.“Oh,whatasurprise!Inthismortalworld rejectingnectar,peopleconsumepoison!”—thatiswhatawisemanwillfeelifrejectingYogaone takestoBhoga.So,thisistheimportanceofYoga.Ittakesonebeyondsorrowandbestowsupon him perennial bliss, the experience of Atmic consciousness whose nature is bliss.

EvenalittlebitofknowledgeofYogabestowsuponusgreatinnerstrengthbecauseman findshiscentre.So,itisthegreatwayoflife—pathwhichfulfilsthemainpurposeofhuman existence.Assuch,everyonemustbeinterestedinYoga,becauseallpeoplewanttogetridof sorrow and want to get peace and bliss.

PATH TO BLESSEDNESS

Fundamental Concept Of Yoga

Asalreadystated,Yogacameintobeingasananswertohumanneed,whenthrough experiencesinlife,theancientsfoundoutthathumanlifehereislimitedanditisnotfull.Itis Apurna.Thereisalwayssomesenseofwantinthehumanmind,somesenseofincompleteness whichmanwishestofulfil.Thesatisfactionwhichthehumanbeingderivesfromexternalphysical objectsbymeansofhissenses,theeyes,ears,senseoftaste,senseoftouchandthesenseofsmell;is accompaniedbymuchpainandsorrow.Firstandforemost,thehankeringisthere.Aslongasdesire isnotfulfilledapersonhasnopeaceofmind,andthenexertionstartsinordertofulfilthatdesire.If theexertionendsinfailure,heisdisappointed.Ifsomeonecrosseshimwhenheisexertingtofulfil adesire,hegetsangry.Ifanyothermanhasgotthatwhichhehasnotgotthenjealousycomes.After anobjecthasbeenacquiredthroughmuchexertionandovercomingallobstacles,fearstartsinhis mindthattheobjectmaygetoutofhishand.Thentheanxietytokeeptheobjectsafearises.Anxiety andfear—whenthesetwoarethere,nopeacecanbethere.Aftertheseexertions,fearandanxiety,if theobjectgoesoutofhishand,sorrowcomes.Ifoncethemindgetsattachedtoanobject, immediatelydesirestarts.Exertion,anxiety,fear,disappointment,sorrow—allthesefollow.The mindnevergetsrest.Theverynatureofthemindisdesire.Constantlythoughtscomeandtheyare atoncehelpedbyimagination,andimaginationtakestheformofadesire.Thenwill-powercomes intoplay.Itgivesorderstothevariousorgans—thehands,feet,etc.,—tofulfilthedesire.From memorythoughtcomes,andthoughtatoncewiththehelpofimaginationtakestheformofadesire. And,oncethedesireisthere,themindisatonceatwork:‘HowcanIfulfilit?’Nowthe‘I’or self-arrogatingprinciplecomesthere.Thenthedeterminingfacultyappears.Thenaction,exertion, anger,jealousy,fear,anxietyanddisappointmentfollow.Disappointmentcomesbecausein imaginationourconceptionofanobjectisonething,butwhenweactuallygetitwefindthatitfalls farshortofourexpectation.Therealityisdifferentfromourconceptionofit.Thisisthecasewith ninety-ninepercentofourexperiences.Conceptionisonethingandtheactualexperienceis anotherthing.Andattheendwerealisethatallnamesandformsareperishableandallrelationships aretemporary.Whentheobjectsleaveus,orweleavetheobjectsatthetimeofourdeath,we experiencesorrow.Wemusttrytogetbeyondsorrowthroughgettingridofourdesirefor sense-objectsbysubduingtheIndriyas.HowtosubduetheIndriyasandhowtofreeourselvesfrom thetyrannyofthemindistaughtinYoga.Yogaisthemethodtoenableustogobeyondthe experienceofsorrow,anxietyanddisappointmentandtotakeustothehighestspiritualexperience.

LetusseewhatarethefundamentalsofYoga,whyitisthatthemindgoestowardsobjects andwhydesireisthenatureofthemind.Isitpossibletostoptheprocessofthemind?Thesearethe nextconsiderations.Theancientstriedtofindoutwhatwaspossibleformantodowiththisthing called‘mind’,throughwhichsomuchsorrow,andotherlimitedexperiencesresult.Howdidthey setaboutdoingit?WhatisthefundamentalthingthatisbeingworkedoutthroughYoga?Herewe havetoconsiderthestateofthehumanbeing.Theyfoundthathumanbeingisacuriousmixtureof threeingredients.Weallknowwhatweare.Wethink.Wemakeuseofourintelligence,reasoning andlogic.Manisarationalbeing.Soweknowourselvesashumanbeingswhocanthink, co-ordinateexperiences,infer,andcometofreshconclusions,andwhoareendowedwith intelligence.Butthentherearetimeswhencertainurgesgetholdofus,andweimmediatelyforget allaboutourintelligenceandlogicandwebecomeverymuchlikeananimal.Whenthereisa violentfitofangerorjealousy,webehavelikeanyotheranimal.Itshowsthatthereisinthe compositionofeveryhumanbeingsomepartwhichissubhuman,unrefinedandabsolutely

animalistic,thoughthroughcenturiesofrefinement,manhasevolvedandduetomass-evolutionof the race the subhuman part has been to some extent subdued.

Whenamanisunderthegripofaviolentfitofanger,hemaygoandmurderaperson,which nomaninhisnormalhumanconsciousnesswoulddo.Thenaftersometimehehimselfisaghastand thinks:“CouldIdosuchathing?”Whenthehumanfacultyorhumanrestraintisblownoff,thenthe subhumanelementtakesfullcontrolofthepersonality.Thishappenstoeveryone.Andourancients foundoutthatthisisalsoafundamentalpartofman,butitisonlysuppressedinsomehuman beings.Wheretheracehasnotevolved,thiselementisveryactiveevennow.Takethecaseofthe aboriginalsinAfrica.Theyarejustlikeanimals,thoughtheyareinhumanform.Thisportionofthe humanpersonalityiscalled,intheosophicallanguage,thelowerself.InTantriclanguagetheycall it‘Pasu’,andinVedanticparlancetheycallit‘AsuddhaManas’orimpuremind,whichis characterisedbyMala,theanimalcharacteristics.ThisAsuddhaManasisthereineveryperson, sometimesundercontrolandsometimesnotundercontrol.Allthewhilewehavetorememberthat therealmanisnotthebody,mindortheintellect.ActuallymanisaSpiritualentity.Heisimmortal inessence,fullofpureExistence,KnowledgeandBliss.Thatisthetruenatureof man—Satchidananda.Hisrealnatureisnotlikeapieceofstone.Heknows:“IamthatIam”.The blissofSelf-awarenessisthefactofman’sbeing.Being-Consciousness-Blissisthedefinitionof therealSelfofyouall.Butthisconsciousnessiscoveredbythemindandthesenses,andmansays: “Iamdoingthis,Iamfullofsorrow,Irejoice”.Heidentifieshimselfwiththebodyandthemind.

Manisconstitutedofthreeingredients.Thereishisessentialdivinenature;thenthereisthe animalnaturefullofTamas,darknessandbestialqualities,andinbetweenthesetwothereisthe humannature.Sometimes,whenheisinthecompanyofsaints,purefeelingscome.Atothertimes, whenhegoesintobadcompany,badfeelingscometohimandhefeelslikegettingoutoftheplace. Manistossedaboutbetweenhispureselfandimpureself.Thereisontheonesidethepullofhis higherdivineself,andontheotherside,thepullofhislower,animalisticself.Hisownbadhabits, friends,environments,etc.,tendtokeephimonalowerstate.So,thefundamentalproblembefore Yogaistosomehoworotherenablemantoliquidatehislowerself,theanimalisticandgrossnature. Everytimethehumanelementsays:“Imustgoup”,andthelowerselfpullshimdown.Purification isthepurposeofYoga,sothattheremaybenobarfortheDivineConsciousnesstomanifestitself. TheDivineConsciousnessisexperiencedwhenthemindispurified.Whenthemindisfully purified,wecanpartakeofthatwonderfulexperienceoftheever-blissfulSelf,whichisourtrue essentialnature.TheycallitSvarupa,whichmeans“one’sownnature”.Thisbeingtheproblem,it standstoreason,thatRajaYogamustalsoworkouttheprocessofeliminatingtheimpuresideof manandtrainingthehumanselftoriseuptotheDivineConsciousnessandallYogasdothesame thing in different ways.

AccordingtoVedanta,Mala,VikshepaandAvaranaarethethreeobstaclesthatholdthe Jivainbondage.Anger,hatred,jealousy,selfishnessandpassionareimpuritiesofman,andthese centreroundhisidentificationwiththebody.So,thefirstthingistheremovalofthegross,physical personality.ThesecondobstacleisVikshepa,oroscillationofthemind.Themindisneverableto concentrateonorsticktoanysinglepointoridea.Themindalwaysflitsfromonethingtoanother one.NowitisinCanada,nowinGermany,nowinAmerica.Thisflittingnatureofthemindis calledVikshepa.So,Yoga-Sastrassaythatifyouwanttopurifyyourlowernature,youmustalso getridoftheVikshepa,andevenifthatisdone,thereistheprimaldelusion,theveil,theAvarana,

PATH TO BLESSEDNESS

onaccountofwhichyouthinkthatyouarethephysicalbody.Thatsubtleillusionorwrongnotion, calledAvidyawhichhidesthetruenatureoftheultimateRealityiscalledAvarana.Anythingthat hides is Avarana.

Patanjalisaid:“Ifyouwantspiritualprogress,firstandforemost,purifyyournatureand removealltheundesirablequalities.”So,astheveryfirststepinRajaYoga,helaiddownthe cultivationofallvirtues.Theaspirantmustbecometheverymodelofvirtue,perfectSadachara. Thisisthebasisoverwhichallthesuperstructureistobebuilt.Howmanyvirtuesarethere?Ifyou readSwamiSivanandaji’sbooks,youwillfindhundredsofvirtues,whicharetobedevelopedby theaspirant.SagePatanjalisolvedtheprobleminaveryintuitiveway.Heselectedfive fundamentalvirtueswhicharetheparentandtheprolificsourceofallgoodness.Ifyoubecome firmlyestablishedinthesefivefundamentalvirtues,allothervirtueswillcometoyouby themselves.Ifyoucapturethecommanderofanarmy,thewholearmyisatyourdisposal.Sohe said:“Cultivatethefivefundamentalvirtues.Becomeperfectinthem.Thenyourentirenaturewill become virtuous. That is the power of these virtues.”

CultivationofthesefivefundamentalvirtuesconstitutesthefirststepofAshtangaYoga. TheyarecalledYama.OfthemthefirstisAhimsa,harmlessness.Neverhurtanycreature,noteven anant,notevenaplant—notonlyphysically,nevereventhinkofhurtinganyone.Nevercause sorrow,nevercauseanylossandnevercauseanyinjurytoanyone.Neverdreamofcausinganyfear oranysorrowtoanylivingcreature.Thisonevirtueisenoughtomakeamanperfectlyvirtuous,a saint.ThesecondisSatyaortruthfulness.Beperfectlyestablishedintruth.Evenlifemaygo,butdo notgoagainsttruth.Donotsubscribetofalsehood.Donotdoanactionthatcontradictstruth.Do notthinkonething,speakanotherthinganddoathirdthing.ThencomesBrahmacharyaorpurityin motive,speechandaction.Itischastityfromthepointofviewofladies.ThefourthisAsteyaor non-stealing.Nevertrytotakethatwhichbelongstoothers.Nevercovetyourneighbour’swealth. Neverdepriveanothermanofwhatrightlybelongstohim.Ifallnationssticktothis,whereisthe needforquarrelsandwars!ThelastisAparigrahaornon-receivingofarticlesofluxury.Donot receive any thing from others that is conducive to luxury.

ThusthefirststepofRajaYogaaimstomaketheindividualperfectlyvirtuous. Harmlessness,truthfulness,purity,non-stealingandnon-receivingofthatwhichisconduciveto luxury—theseformthefivefoldvirtuestobecultivatedbytheseekerinthefirststageofRajaYoga. Alifeofuniversalloveandselflessservicewillestablishhimonthepatternofsaintlylifewhich will serve as the foundation for the building up of the later stages of Raja Yoga.

Yogic Analysis Of The Inner Man

Manisdefinedasarationalanimal.Thatpartofhimendowedwiththepowerofreasoning formshishumannatureandthisisthecentreofhispersonality.Urginghimtoahigherstateof consciousnessishisessential,everpure,everperfect,divinenaturewhichisunborn,undecaying, imperishable,ofthenatureofimmortalexistence,whichishisrealbeing,andwhichcontinueseven afterthecessationofthefunctioningofthemind.Whenonelife-spancomestoanendatthe dissolutionofthephysicalbody,allmentalprocessesoftheindividualcometoanendandall sensoryprocessesbaseduponthethought-processalsocometoanend.Wefindthatevenafter one’smindceasestooperate,theconsciousness,therealpartofthehumanbeingcontinuestobe

andspiritualresearchesbysagesofintuitionhaverevealedthatthisunitofconsciousnesscontinues totravelalongachain,linkbylink.Humanincarnationbeingalinkinthechain,alldoubts regardingthecontinuityofconsciousnessafterthedissolutionofthebodyandcessationofthe mentalprocessweresetasideconclusivelyintwoways.Thememoryofpreviousbirthinan individualwasfoundactiveandthedataorfactsgiveninconnectionwithhispreviousexistence wereputtotestandprovedtobecorrectineveryminutedetail.IntheWest,thecontinuityof consciousnesshasbeenprovedbycertainresearch-workersuponasomewhatlowerscale,who wereabletocontactpersonalitiesafterthedissolutionoftheirphysicalbodies.Amongsomeofthe foremostfigureswhoestablishedthecontinuityofconsciousnesswemightmentionSirOliver Lodge,etc.Theywereverywell-knownfiguresinWesternliteratureandamongstWestern thinkers.Thisessentialpartofmanisdefinedasathingevercallinghimhigheruptowardsnoble aspirations,towardsstrugglefortheattainmentofahigherconsciousnessinwhichhewillbe establishedinanexperiencewheresorrowscannottouchhimandpainsofthephysicalandmental sheathsceasetobe.Astateofcontinuousblisscharacterisesthatexperience.Atthesametimewe findthatontheothersideofthecentralhuman,rationalnaturethereisthegrosseraspectofhis being,thebrutal,animalisticaspect,madeupofthelowappetites,thelowersensualpassionsand the impure urges that form a part of every human being.

Theworld-processistheevolutionfromthelowerstagesofbeingtothehigherlevels. Indianthoughtholdsthatastheindividualunitofconsciousnesspassesthroughlowerstagesof existence,theimpressofeachstageisleftinthedepthofconsciousnessandthisformsthe constitutionofhisanimalisticnatureorhisimpure,grosserbeing.Thuseachlevelofexistence leaveswithinhimsometraceofthecharacteristicsofthatstageofgrossexistence.Intheanimal stage,thepredominantcharacteristicisinstinctwhichispresentintheformofurgesoverwhichthe beinghasnocontrol.Theyarenotguidedbyrationalthoughtandthereforetheseelementsgoto formthelowerpartofthebeing.Theanimalissubduedandsuppressedintheconsciousnessandthe divineyettobeawakenedanditisyetlatent,notpatent.Inbetweenthemisthehumannature,ever active,dynamic,expressingitselfinvariousmodesinthelifeoftheindividual,butswayedbetween theanimalandthedivinenature.Everybeingisforciblydrawntowardsthesuppressedyetactive animalnature.Animalnatureisactiveinvariousdegreesineachhumanbeing,whereasthedivine hasnotstartedtobeactive.Itissleepingandnotyetawakened.So,theindividualisconstantly drawn towards the animal nature.

Humanlifeisastrugglebetweentheundivinenatureoftheindividualandthepowerof reasoningwhichsays:“Ithinkthisisnotworthyofme.AsahumanbeingIshouldnotdoit”.These considerationsarekeptactivebythehumanreason.How?Bytheforceofearlytraining.Inthe child-stageheistrainedbytheelderstoavoiddoingcertainthingsandtobeashamedofdoing certainotherthings.Earlytrainingandfamilyheritageplayanimportantpart.Supposeheisbornin aneducated,culturedfamily;naturally,hisinstinctsaremorerefined.Thereasonofferslesser restraintstothosewhoareborninanuncivilisedfamily,verybackward,unletteredclass.Even thoughtheyareendowedwithreason,itdoesnotoperateinthesamedegreeasitdoesinthecaseof aman,borninacivilised,culturedfamily.Earlytraining,heritage,andlateronhisprevious Samskaras begin to operate.

Samskarameansimpressionleftoverbyeverypastexperience.Lifeisprogressionandin eachbirthmangoesonlearningthingsanddrawinglessonsfromexperience.Alltheselessonsare

thereintheformofsubtleimpressionsinthehumanbeing.Itmaybealiabilityoritmaybeanasset intheformofimpressionscarriedoverfromexperiencesandactivitiesinapreviousbirth,andthese impressionsbegintooperatewiththeegoorindividualitywhichbeginstofunctioninahuman being after a certain age.

Inone’schildhoodindividualitydoesnotfunction.Normally,itisonlyafteracertainage thatchildrenbegintomanifesttheirindividuality,andwhentheydoso,theimpressionsoftheir previousbirthsbegintowork.Theyalsobegintoplayapartinthereasoningofmandirectly,induce himtotaketocertainactionsandtoavoidcertainothers.Thenwehavetherestraintofacivilised society.Peoplesay:“Donotdothis”.Certainthingsaredisallowed.Certainthingsarelookedupon assomethingtobeabhorred.Theseinfluencesgotomakeuptherationalpartofmananditisa strugglebetweenthesefactorsandthelowerurgesthatmakesuptheconflictineveryindividual. Thefactorsofself-respect,decency,etc.,begintooperateinamanandtheyacttoacertainextentas arestraintagainsttheurgesofhisgrosseranimalisticnature.Andsupposinghecomesintocontact withthehighermind,beginstohearwordsofwisdom,comesintocontactwithelevatingliterature andhearsmoreandmoreaboutdivinethings,thenhisintellectbeginstobeeducated.Thepowerof restraintoverthelowerselfbecomesstrongerandestablisheshimmoreandmoreuponhuman nature.Andhebecomesamanofself-restraint,self-discipline,amanwhohasmasteryoverhis lowerappetitesandurges.Insociety,thefactoroffearalsodoesacttosomeextentasabaruponthe mind’slowerappetites.Supposeamanactsbadly,hewillbepunishedbythesociety.So,fearof punishmentisthere.Inthehigherplanesofevolutionthefearisnotfromtheworld,butisfrom punishmentofUniversalLaw.Allthesethingsgotomakehimsteadilyfixedtothehumanleveland actasacheckuponthetoofrequentmanifestationoftheurgesofthelower,grosser,impure, animalistic part

Andthen,ofcourse,thereareoccasionalclashes.Suddenly,certainmomentscomeinthe lifeofeveryhumanbeing,whenheorshebeginstoponderoverhisorherlife:“HaveIlivedtoany purpose?Whatisthemeaningofallthis?AfterallonedayIshallhavetogooutofthissceneata moment’snotice”.Thenheorshefeelsasenseofdissatisfactionuponthetypeoflifethatheorshe hasbeenleadingandacallcomesfromsomehighsource.Thereisanurgeforbetterment,forrising higherupandforexperiencingsomethingwhichisnotmerelymundane,grossorphysical.Atthose timesmanbecomesaphilosopherandtriestoriseabovehissensuallife.Butagaininthewhirlof hisdailyactivitiesheforgetstherealpurposeofhislife.Onceagainmomentscomeinhislifewhen hequestions:“Isthereahigherpurposeinlife?”Itisindicativeofthepresenceofahighernaturein thebeingwhichiscapableofbeingexperiencedandrealised.Itistoenablemantotakeadvantage ofthisupwardwaveandriseupfromthenormalhumdrumactivitiesofthisphysicalworldthatall God-menconstantlykeeponurginghim,saying:“Whatareyoudoinghere?Howlongwillyou slumber?”Theytrytorouseagainandagainthesleeping,essentialdivinenatureinthehuman being.ThusanalysingthethreefoldnatureofmanwefindthatintheprocessofYoga,the fundamentalworkithastoachieveistheannihilationoreliminationofthelower,animalisticnature ofmanandthesublimationofhishumanconsciousnessintoahigherdivineconsciousnesswhere hegoesbeyondthebodyandmindandisestablishedintheperennial,gloriousexperienceofhis blissful,trueSelf—hisessentialnature—theTruththatshinesintheinnermostchamberofhis consciousness.Ifthisistheprocess,thenallYogas,howevermuchtheymaydifferintheirexternal

of the human being.

modes, are necessary to work out this self-same process.

NowwewilltrytoconsiderhowthedifferentYogasactuallyworkoutthisonecentral processandinwhatwaytheysetaboutdoingthis.Wefindthatmanexpresseshimselfthroughhis speechandactions.Whetheramanisgoodorbadandwhetherhislifeisgoodorbad,canbeknown onlyfromhisspeechandactions.Whenamanisveryanimalisticandimpure,hedoesatrocious acts.Allhisactionsareimpure,sinful,harmful.Hebringspain,sorrowanddestructiontoothers.In hisspeechheisharshandbringsaboutdisgraceuponpeople.Heinsultsandcausespaintopeople. Thusthroughharsh,cruelandwrongwordsandactionstheAsuricnatureofmanmanifestsitselfin thehumanplane.Allmanifestationisthroughactionandspeech.But,theYoginsandSeersofthe pasttriedtogobeyondtheactionsandthespeechofman.Theysaid:“Thesespeechesandactions aremoreintheformofmanifestationsofsomethingdeepinwardandweshouldthereforefirstofall know whence they spring forth.”

Tryingtotracetheactionsandspeechtotheirsource,theyfoundthattheywererootedin thoughts.Itisonlywhatmanthoughtandfeltinthemindthatbecomeslateronexpressedinthe formofspeechandaction.Speechandaction,thoughoftremendousimportintheexternalworld, workhavocorwonderfulgoodupontheexternalfieldofhumanlife;theyarenothingbutthe outwardsymptomsofaninnerpowerandthispoweristhepowerofthought.Thewisedevotedtheir fullattentionandalltheirwisdomandfoundthattheywereconfrontedwithaverymysteriousand complicatedarrayoffactorsintheirmind.Allthosearoseintheirmind;andthereforeastudyof man’s mind is the most important work of Yoga.

Analysisofman’smind,minuteresearchintothevariousaspectsofthebeingofman,how themindacts,whatareitsvariousmoods,whatisitsessentialconstituent—alltheseformthe subject-matterofYoga.Theyfoundthatmindthinksduetovariousfactorsanditsmanifestations alsodependuponvariousfactors.Now,actionsandspeechesweretracedtotheirgeneses.“Whyis itthatacertaintypeofthoughtscomesinamindandnotanothertypeofthoughts?Whatisthething thatsustainsthought?”Theybegantomakedeeperanddeeperresearchandcametomarvellous discoveries.Whatwerethey?Theyfoundthatthoughtwasnottotallyhaphazard.Iwillgiveyou someveryeasyexampleswhichwillrevealtoyousomelawsthatoperateintherealmofeachone’s mind. What are these laws?

Forinstance,ifyouseeadoctor,immediatelythethoughtsofdispensary,hospitaland medicinecome.Ifyouseeasoldierinmilitary-uniform,thethoughtsofwarfare,tanks,guns, soldierscharging—allthesethingscometoyourmind.Ifyouseealawyer,thethoughtsofcourts, judge,sentenceandjail—allthesecome.Therearetwothingsinvolvedinthisprocess.Oneiswe findoutalawthatanyobjectperceivedbytheavenueofanyoneofthefivesensesimmediatelysets upatrainofthoughtswhichisofthesamenatureastheobjectperceived.Onethoughtsetsabout raisinginthemindotherthoughtsassociatedwithit.Itiscalledthelawofassociation.Andthislaw evendispenseswiththenecessityofhavinganobjectpresentbeforeyoureyeforsettingupa thought.Justfrommemoryyouthinkofsomething.Immediatelythatalsosetsintomotionatrainof thoughtsassociatedwiththeobjectconjuredupinthemindthroughmemory.Thewisethusfound

Anotherveryinterestinglawwasalsofoundout.Theyfoundthatmindhasgotapeculiar,I maycallit,averydangerousandnastyhabit.Itisaheadacheforallseekers.Ithasgotthis pernicioushabitofmakingalightningrecordofwhateversense-contactthatahumanbeingmakes.

that the law of association is there operating in the realm of mind and directing our thoughts.

PATH TO BLESSEDNESS

Inpassingyoumayspeaksomewords,seesomepersonsoryoumayundergosomeexperienceand immediatelyalightningrecordleavesaSamskara.WhyitisveryimportanttotheYogiisduetothe verypeculiarnatureoftheSamskara.Samskaraisnotmerelyadead-linedrawnuponacanvas,but itisaliverecord.Ishallexplaintoyouwhataliverecordmeans.Thereisaphotographicrecord. Anythingthatcomesacrossasensitiveplate,immediatelycreatesanimageonitanditiskeptfor ever;butthatisonlyadeadimpression.Thatimagewhichaphotographicplatehastakenupon itselfcannotcomeandtalktoyou.Butthen,thisSamskaraisanimpressiontakenbythemind whichhasgotinitselfthecapacitytoonceagainrecreateintheindividualtheentireexperience whichoriginallycausedit.ItisaveryimportantaspectofthenatureofaSamskarathatgetsintothe humanmindthroughanychancecontactoractivityorexperiencethattheindividualhappenstogo through.

EachSamskarahasinherentinitthecapacitytoonceagainrecreatethatveryexperience whichoriginallycausedit.YouwillunderstanditperfectlyifItellyouananalogyinourexternal life.Outofabigtreewegetasmallseedasaproductofthattree.Thetreeisvastbuttheseedisvery small.Butwhatthenisthetremendouscapacityoftheseed,eventhoughitlookssosmall?Ithasgot inherentinitselftheabilityorthepowertoonceagainrecreateinallfullnessandinalldetailsthe entiretreewhichoriginallybroughtitabout.Givenproperconditionsandfavourablefactorsforit tospringintodynamism,thislittleseedcanonceagainrecreateinentiretyalldetailsofthetree which was the cause for its coming into being. Thus it is with Samskara.

Supposingsomeonegivesyousomethingtotaste.Theactualtasteisonlyoveranareaof twoorthreeinchesonthetongue.Beforethethingcomesincontactwithyourtonguethereisno taste.Youexperiencethetasteonlyaslongasthethingisonyourtongue.Yetthislittleexperience isimmediatelycapturedandkeptinthemindasaSamskara.Supposingyouhappentopassthrough thatparticularcityortownwheretenyearsagoyouhappenedtotastethatthing,thenthememory comes:“In1945Iatethisthing,andIateinthatparticularlocality”.Supposeyouaresitting somewhere.Onceyouthinkofit,youbegintoimaginehowbeautifulitwasandhowitmeltedin yourmouth.ThisstartsasensoryreactionandthisimaginationimmediatelymakestheSamskara take the form of a desire.

FirsttheSamskaraliesasaVasanaandtheVasanarisesasaVrittiandmentallythewhole processisrecreated.Thisprocessofrecreationthroughthepowerofimaginationcrystallisesasa desire.Andoncedesirearises,manatoncetriestofulfilit.Hebecomesaslaveofthatdesire.Ifa desirecomes,tryingtofulfilitisthenatureofthehumanbeing.Immediatelytheego-sensesays:“I musttakeit”.Theegoalsoidentifiesitselfwiththedesire.Butiftheegohasthehigher discriminativepart,insteadofidentifyingwithdesire,ittriestoidentifyitselfwiththehigher discriminativefacultyviz.,theBuddhiwhichsays:“Idonotwantthis”.Butnormallytheegoisnot endowedwiththefacultyofdiscriminationanditidentifiesitselfwithdesireandgivesorderstothe varioussenses.Immediatelyyoulookintothetelephonedirectoryandseethenumberoftheshop whereyoucanpurchasethethingsyouwant.Ifyousucceedinfindingthenumber,youatonce placeanorderoverthephone.Ifyoucannotfindthenumberoftheshop,yougetataxiandgotothe shop,sitthere,orderforthedishandtasteit.Theexperienceisonceagainrecreated.This experience leaves another Samskara or intensifies your old Samskara.

Samskaraisverydynamic.Wemustnotetheimportanceofbeingverycarefulnottotakein anynewSamskara.TheprocessofYogademandsthefryingofSamskaras.Putaseedinafrying panandroastitoverthefire.Supposingyousowtheseedinthesoil.Itwillnotsproutforth,because thelife-principlehasbeencompletelyroastedout.SoisthecaseinSamadhiwhereinSamskarasare friedout.IamtalkingtoyouaboutonlyoneSamskarawhichissoverypowerful,whereasthereare countlessthousandsofSamskaras.Everydayfrommorningtillnightwegoonaccumulating sense-experiences,whetherweareawareofitornot.Everythingthatweexperienceisturnedintoa Samskara.Everymomentofourwakinglife,wegoonacquiringSamskaras.Therefore,thewise saythatitisimpossibletokillalltheSamskarasonebyone.Ifyoudropanatombomb,thousandsof peoplewillbekilledsimultaneously.SimilarlytheweapontheygaveisSamadhi,theexperienceof superconsciousness,whichtheysay,willfryonceforall,allSamskaras,sothattheycannotrecreate theexperienceswhichoriginallycreatedthem.ThefryingoftheSamskarasisthemethodofthe Yogins,andthisisbroughtaboutbyintensemeditationandwiththeannihilationoftheSamskaras, manisfreedfrombondage.ThisistheprocessofYoga.Thiswasoneofthediscoverieswhichthe YoginsandSeersofyoremadeintheresearchofthemind.ThewholeofRajaYogacanbesaidto be “the method of frying the Samskaras of the mind”.

Wehavetotouchuponsomemoregeneralpointswhichrelatetothemind,andtheirrolein keepingofthisphenomenalillusion.Weshallseehowthemindholdsdowntheconsciousnessto thislimitedindividualsphere,andonemorelawofthought,andalsotheanatomyofthought,howit worksandhowitcrystallises.Itisaveryimportantthing.Wemustknowthatthoughtsdonot merelydwellinthemindconcerningthemselveswiththeinwardnessofmanonly,fortheyhave definitelyapowerfulandsubstantialeffectonhisoutwardlifeinallhisspheres.Inallspheresofhis activitiestheybecomecrystallisedastangiblepartsinhispersonality.Notonlythat,persistedin, theyhavegoteventhepowertobecomeobjectifiedexternals,ascertaindifferentconditionsand certain definite experiences. So, it is necessary that we should be careful about our thoughts.

Wemustknowwhattothinkandhowtothink.Wemayknowwhatisgoodtothink;butwe maynotbeabletoholdontothatthought.Someotherthoughtwhichwedonotwantmayyet persistincomingandoccupyingourconsciousness.Thisisacommonexperienceandauniversal lawforpeoplewhohavenotbeguntorealisethattheyaresomethingdifferentfromtheirthoughts. Iftheywanttheycanbemastersandcanpropelthethoughtsinanydirectiontheywish.Manshould knowthetruthandfeelhimself:“Iamonethingandthoughtisanotherthingwhichisnotpartofmy essentialnature;itissomethingthatIcanmoveanditisnotalwaysnecessarythatIshouldcontinue tobemovedbyit”.Untilandunlessmanbecomesawareofthistruthheisalwaysledbyhis thoughts.Atpresentitisnotyouwhopropelthought,butitisthoughtthatpropelsyou.Therefore, weshalltrytounderstandinwhatwaythoughtoperatesinsideandinwhatwayitaffectsman’slife also.

ThethirdpointisunityofSadhana.Wehavefoundthattheroot-causeofallthisbondageto thelower,grosser,animalisticpartofman’snatureiswrongthought,—thoughtwhichpersistsin conformingitselftothelowernature,—andwehavefoundouthowthoughtsbaseduponthese primarynegativequalitiesofdesire,anger,passion,avariciousness,selfishness,jealousyand attachment,keepupthestructureofman’slowernatureandhavinggonetotherootofthought,we haveseenhowourancientsfoundoutthatthefirstconcernofYogaistogaincompletecontrolover thoughtandbringaboutacompletetransformationinthenatureofman.Ifthemindisinastateof

PATH TO BLESSEDNESS

allegiancetothelowerself,thenitwillnotbeabletoplayitspartinraisingourconsciousnessfrom thelowertothehigher,butifitisalliedtotheSelf,thenitbecomesaneffectiveandproperchannel fortheriseofconsciousnessfromthelowerleveltothesubtlespirituallevel;andtherefore,they made a study of the mind and its mysteries.

ThetransformationofthemindistheprimeconcernofYoga,andwehavefoundthatifthis transformationfromtheimpuretothepure,fromthefinitetotheinfiniteandfromthegrosstothe subtleandspiritualhastobebroughtabout,thenallYogasmustofnecessityworkoutatleastan identicalprocessintheveryessence.Now,therefore,wewillseehowunityofSadhanaispresentin the four Yogas which apparently in their outward form seem to be diverse.

AccordingtothetheoryofVedantatheprimecauseforthisindividualexistenceisAjnana orMulaAvidyaorroot-ignorance.Theveryfirstformthisroot-ignorancetakesisthefeelingof dualityinthenon-dualSupremeConsciousnesswhichischaracterisedbyabsoluteunity.Then comesthefeeling,duetoignorance,that‘Iamseparateandtheworldisseparate’.Thisduality comes due to what is known as Adhyasa or superimposition, and wrong identification.

TheconsciousnessinsteadofidentifyingitselfwiththeCosmic,theInfinite,identifiesitself withtheindividuallimitedbody.ThisisthefirstmanifestationofAvidya.‘Iamthisbody’,‘Iam thismind’,‘Iamthisfeeling’,‘Iamthisthought’,—isaseriesofidentificationsrootedinthefirst primalerrorthat‘Iamaseparatething’.Thisfirstdualnotionsetsinitstrainawholesetofwrong Adhyasaandthenduetothistheerrorofsuperimposition.Yousuperimposeuponpure Consciousnessvariousforms,andvariouscharacteristicswhicharenotthereasitsessentialnature, and therefore, the whole phenomena of Jagat (world) spring up.

FirstthereisAjnana,thenarisesdualityandthenwrongidentificationwithbody,mind,etc. Andthisignoranceisbaseduponmind’swrongthoughtandtherefore,theprocessofrightthought isgivenoutasthepowerfulentitytoreversetheprocess.SwamiVivekanandahasreferredtoitin termsofmodernhypnotism.Hesaidthatthe‘being’hashypnotiseditselfintothewrongthought thatheisabody.Youhavetostampoutthishypnotism.HesaysthatVedantaisstrong dehypnotisationthroughrightthoughtsandrightdiscrimination.Youshoulddehypnotiseandthis isthecorrectmethod.ThewholeofVedanticSadhanaisbaseduponrightVichara.TodoVichara youmustknowthecorrectdiscriminatoryprocess.YoumustfirstofalllearnwhatisReality.Then onlyyoucanthinkonthelineswhichwilltakeyoutotheReality.So,theyfirstofallprescribedthe listening to the nature of Truth. This, as you know, is part of Vedanta.

Onehastogoondiscriminatingandholdingontothecorrectcurrentofthoughtand Vedantaprovidesyoutheframe-workthroughwhichyouhavetomakeyourthoughtcurrentsflow towardsTruth.YoudothisactualworkinMananaandattheextremeclimaxofManana,youhave gotdeepmeditation.Youhavevariouskindsofsupermentalstatesofconsciousnessknownas Samadhi.YouhavegotSavitarkaSamadhi,NirvitarkaSamadhi,etc.Whenallmentalprocesses cometoanendyouhavethehighestAdvaitaorNirvikalpaSamadhi.Thenyouareonceforallfreed fromthethraldomofignorance.Whenthemindstopsfunctioning,therecanbenowrong experience.ThisistheinnerprocessofVedanticSadhana.Insteadofidentifyingyourselfwiththis physicalpersonalityyouidentifyyourselfwiththeinfinite,formless,supremeTruthinyour innermost being.

Butthisthoughtalsomanifestsitselfinvariousotherphases.Thoughtwhenexpressedas emotion,givesrisetovariouswrongattachments,Moha,affections,lovedirectedtowardsthe perishableobjectsandlovetowardsone’sownbodyandthoseassociatedwithone’sownlife.This MohaisanotherfactorwhichbindstheConsciousnesstothelimitednatureofwrongfeelingand emotion.DuetoMoha‘mineness’comes—feelingssuchas‘myhouse’,‘mychild’,‘myproperty’, etc.Therefore,thewisehaveanothermethodforcounteringthisaspectofthemind’swrong manifestation—wrongemotions,wrongtiesandwrongaffections.Forthat,theyevolvedaprocess ofdetachmentandattachment—detachmentoftheentireemotionalaspectofone’spersonality fromworldlyobjectsandattachmenttosomeperfectdivinepersonality.Thisisatthebasisofthe conception of Bhakti and Ishta.

Insteadofwronglybeingattached,throughemotionandfeeling,toanumberofperishable thingsinthisworld,purifyyouremotion,haveVairagyaandattachyourselftosomedivine, all-perfectpersonality,throughyourentireemotionalpower.Letallyourlovebecentreduponthe perfectdivineideal,adivinepersonality.Thisisanotherprocessofpurifyingthemindandfeelings byslowlyweaningawaythemindfromtheexternalobjectsoftheworldandkeepingitcompletely fixedontheall-pervadingdivinepersonality.Thisdivinepersonality,whichadevoteechoosesis known as Ishta-Devata.

Those-whohavegotasingleidealasforinstance,inChristianworld,donotconceiveofthe SupremeRealityinvariousaspects.Theyhavegotonlyoneaspect,theFatherinHeaven,andthe vastmajorityofChristiansareBhaktas.TheyareloversoftheLord.Eveninsuchpeoplewhohave gotasingleIsthaDevatayouwillfindthattheurgeofthehumannatureisirresistible.Theyliketo loveChristastheever-perfectbridegroom;someoffertheiradorationsasChristonthecrossand theyliketotakeuponthemselvesinsufferingsHeunderwent.SomewouldliketoloveLordJesus inthearmofMaryandtheyarenotsomuchattachedtowardstheadultJesus.Evensosomewould likeJesusastheirMasterasHelivedandmovedamidsttheworldwithhisdisciples.Therefore,the variousaspectsoftheoneDivinityattracttheloveofdifferentdevoteesevenintheself-same religion according to their temperament and inclination.

Justlikethat,inordertogiveanunlimitedscopeforthetransformationofmanfromthe lowertothehigherlevel,HinduismhasgivenaninfinitenumberofmanifestationsandBhavas, emotionalattitudes.Wearenowconcernedwiththeapproachtothemindpurelyuponthe emotionalside,andtherefore,thewisehavegivendifferentBhavastoenableasmoothswitchover fromtheattachmenttothehuman,tothetranscendental,divine.IfyourlovetotheLord,islikethe loveofaparenttowardsachilditiscalledVatsalya.ThereareotherBhavas:SakhyaBhava—you canlovetheLordasyourownfriend.ArjunahadthatBhava,andUddhavaalsohadthatkindof love.Or,theloveofalaymananddevotedservantcanalsobetransformedintodivineideal—say, theservant-masteraspect.Alltheaffectioninthefieldofemotionandfeelinginthemindcanbe transformed into divine love through this technique called Bhakti Yoga.

Thereisanotherthing;mindalsoappearsinmanasvariouscomplexes.Differentpeople havegotdifferentcomplexesbroughtaboutbyassociationwithvariousthings.Supposeyouare associatedwithabeautifulbody,youhavethengotthefeeling:“Iamveryhandsome”andyoufeel asenseofsuperiority.Supposeyouareassociatedwithwealth,youfeel:“Iamarichman”andyou lookuponwithcontemptthosewhoarenothavingwealth.Supposeyouareassociatedwithalotof

PATH TO BLESSEDNESS

information,supposeyouarealectureroraprofessor,thisalsobringsaboutasuperioritycomplex andyoufeel:“Icanteachothers”.Ifyouknowmusic,ifyouknowboxing,—anythingyouknow,at oncegetscrystallisedasAbhimana.Youmayhaveasuperioritycomplexofbirth,wealth,learning, strength,beauty,influence,highpost—allthesearecalledAbhimana.Itisamostterriblebondage forthebeing,forallthesecomplexeshavegottheirdirectconnectionwiththebody.Therefore,you can never get out of the bondage of Abhimana.

Vedantagoestotheveryrootanddestroysthebody-ideaitself,butforthosewhoarenot preparedtogotothehighestVedanta,andwhoarecaughtupinthesewholehostofAbhimana,the methodistocrushallthese.How?Bybecomingabsolutelyhumble.Throwawayalltheseideasand feelyourselfonewiththecommonest,thesimplestandthehumblest.Theprocessofreducing oneselftothecommonest,humblestandsimplest,iscompletelygivingupallAbhimana.Thisis donethroughawonderfultechniquecalledKarmaYoga.AKarmaYogishouldnevertakework fromothers.Hemustwashhisownclothesandsweephisownroom.Hemustnotbeashamedto carryheavyloads.Feelthatyouarenothing.IfyouwanttoremoveAbhimana,youmustdoall thingswhichthelowerminddoesnotliketodo.SoKarmaYogaisthewardeclaredagainst Abhimana.Ifanoldwomanisnotabletotakeabundle,aKarmaYogiwillimmediatelygoandtake thatbundle.AnordinarymanwillnotdoitduetoAbhimana.Hewillnotsaluteanotherfirst. Constantly rub the Abhimana.

GandhijiwasasuperKarmaYogin.HesaidthatwhoeverwenttoWardha,forthefirstthree months,shouldtakeupthedutyofcleaningthelatrines.InIndiathelowestworkisconsideredtobe thecleaningoflatrinesanditisthatclasscalleduntouchableswhoaregiventhatjob.Ifyoutouch them,youshouldwashyourself.EveninAmericapeopleofhighsocietywillnotmixwithlower classofsociety.Thereisabarrierduetosocialstrataandwealth.ItisalsofairlyhighinEngland.Do ataskwhichyouthinklowersyourdignity,becausetomakeyourselfacipher,youshouldreduce allsuperioritycomplexes.Itmakesyousimple,humbleandgentleanditexpandsyourheart.It makesyoufeelonenesswithallkindsofpeople.Thatisthepreparationfortheexpansionof consciousnessintothestillhigherstage,andinapurifiedmindtheSattvicthoughtsofdivinity come.SomepeopleholdthatKarmaYogaisitselfanindependentYoga,whileothersthinkthatitis only an auxiliary Yoga.

InRajaYoga,SagePatanjalihassaid,youhavetocounteractAjnanabyVichara.Youtryto rootouteachoneofthesedeep-rootedcomplexesbycompletelytryingtohumbleyourselfthrough KarmaYogaormotivelessservice.Serviceisalwaysconsideredtobealesserman’sworkforthe higherman.Therefore,dothelesserman’swork,simple,dedicated,motivelessservice.Christ showeditinawonderfulmanner.Hewashedthefeetofhisdisciplesjustbeforethelastsupper.

Patanjalihasalsosaid:“Themindattachesitselftowrongandperishableobjects;whynottherefore completelystopthismischievousfellow?”Wehavetocompletelystophimworking.Thenwhat canhedo?Therefore,switchoffthemainswitchatthepowerhouse.Allthevagariesofthemind will come to a stop.

Vritti-Nirodha

Everyprocessofthoughthasitsrootintheactivityofthemind.Becausethemindisactive therearisefeelings,emotionsandalltypesofwrongperceptions.Therefore,stoptheactivityofthe

mind.Ihavetoldyouwhattheveryfirstmanifestationoftheactivemindis.Aripplearisesinthe mind-lake.Afterwardsimaginationarisesandthendesire.Thefirstandforemostthingisamere idea.Thatisthesimplestprojectioninthemind-stuff,simplethinkingdevoidofanybias.Itisonly whenimaginationandegoismareattachedtotheidea,thewholeprocessarises.Ideaassuchhasno power.Ifyougoandattachyourselftoit,itwillbecomeaneffectivemischief-maker.Thewise havesaid:“Completelyinhibitallideas.Donotallowevenasinglerippletomanifestitselfinthe mind-lake.Makeitabsolutelycalm,withoutasingleVritti.Stoptheprimalmanifestationofthe minditself”.Therefore,thefirstSutraofSagePatanjaliis Yogas-Chitta-Vritti-Nirodhah—Yogais the inhibition of the modifications of the mind.

Whenthementalprocessesarecompletelystopped,thesuperconsciousnessisgivena chancetomanifestitself.Thefavourableconditionnecessaryforthemanifestationofthehigher consciousnessisabsolutestillnessofthemind.Sowhenthehighestconsciousnessarisesin Samadhi,allVasanasarefried.Thisanalogyistakenoutoftheexperienceinthephysicalworld. Everyseedisapotentialtree.Butifyoufrytheseedandthenputitingoodsoilandwaterit,itwill notgerminate.YogasaysthatVasanaisfriedinthefireofknowledge.SagePatanjaliwenttothe veryrootofAdhyasa.Hesaid,stopthismischief-makeronceforall.AndRajaYogagivesthe techniqueofcompletelystoppingtheactivityofthemind.Therefore,youfindthatalltheseYogas attempttotacklethemindinitsdifferentaspects—differentaspectswhichholddownthe individualconsciousnessfirmlytothiswronglowerself.Andthesedifferentaspectsaresuitedto differentpeopleinwhomsomeoneorotheraspectispredominant.SwamiSivanandajihassaidthat youshouldnotbelop-sided.AsyoudoRajaYoga,youshouldkeepuptheotherYogasalsoas accessories.SwamijiadvocatesthesynthesisofYogas.YoushouldhaveallYogas,BhaktiYoga, KarmaYoga,RajaYogaandJnanaYoga.YouwillfindthisunityofSadhanaverybeneficial.All thevariousYogastrytoworkoutthesameprocessoftransformationofthemindfromastateof nescienceresultinginwrongidentification,activityandemotion,toahigherstate.Theapproaches aredifferentinrespectofthedifferentindividualsinwhomsomeaspectortheotherispredominant.

Everythoughtthatisentertainedgainsstrengthandcreatesinthemindatendencyforthe repetitionofthatthought.Ifyouthinkathought,thenaturaltendencyofthemindistothinkitagain. Anythoughtdeliberatelyheldinthemindatoncedemandsrepetition,andwhateverthoughtsyou thinktheytendtobecomemanifestasactions.Ifyouholdacompassionatethought,itsomehowor othermakesyoudoacompassionatedeed.Ifyouholdasensual,gluttonousthought,itforcesyouto performasensual,gluttonousactivity.Anangrythoughtwillwantyoutodoaharshaction,anda passionatethoughtwillforceyoutodoapassionateaction.Anythoughttendstomakethe individualperformacorrespondingtypeofaction.Thisisthesecondthingyouhavetounderstand.

Actiononcedonealsotendstorepeatitself.Thatisthehabitofaction.Actionsifrepeated becomeahabitinman.Unconsciouslyyoubegintofollowthatparticulartypeofaction.Habitis thethirdphasewhichtakesplacebyholdingtoaparticulartypeofthought,andbyyourhabitsyour characterbecomesaffected.Charactermouldsyourdestiny.Thus,fromthoughtsariseactions, fromactionshabits,fromhabitscharacter,andfromcharacterdestiny.Soyouseetheimportanceof holdingtotherighttypeofthought.Youshouldcarefullyremoveallthoughtsthatareinimicalto progress and inner unfoldment.

Mindisthearchenemyoftheunfoldmentofspiritualconsciousness.Itisthemindthatacts asthegreatestbarrierinitsvariousaspects,ascraving,Vikshepaorunsteadiness,etc.Ifthemindis absolutelysteady,thelightoftheAtmangetsitselffullyreflected.Ahamkara,theself-arrogating littlepersonalityneverallowsustorealiseouressentialnature.Theprocessofremembrance (Smriti)isalsoagreatobstacle.AvicharaBuddhialongwiththeabovevariousaspectsofthemind takentogetherisagreatslayeroftheAtman.TheAtmicconsciousnessisnotallowedtomanifest itself.Thereisanirresistibletendencyforthoughttobecometranslatedintoactionandeveryaction becomesahabitinthenatureofman,andwhenhabitsareconstantlyindulgedintheybecomepart and parcel of his nature.

Allbehaviourofmanisbaseduponcharacter.EveryKarmabecomesfruitfulseedfor reactionlateron.Ashelives,hebuildsupthewholesuperstructureofKarmawhichbecomeshis destiny.Sowefindhowthethoughtofmangovernshisdestinyandalsotheimportanceofselected thought,rightthinkingandtheavoidanceofwrongthinking.Wealsofindhowinthescienceof RajaYoga,theultimatetechniqueisaimedatthestoppageofallfunctionsthataretherootactivity ofthemind.Butalreadyweareinthegripofitswideramificationsintheformoflikes,dislikes, imaginations,fanciesandthoughts.Therefore,beforeweproceedtotheroot,wehavetodestroy theseramifications.Supposeyouwanttogivebattletoalion;firstofallyouhavetotravelinthe jungleandultimatelycometoitsden.Chittavrittiisthedenofthelionofthemindandyouhavefirst tocutallitsmanifestationsintheformofjealousy,Kama,hatred,etc.,andthewholehostofwrong actionswhicharecausedbywrongthoughtshavetobecorrected.Itisaprocessofnarrowingdown the range of our attack until we come to the target.

Inordertocutthementalfunctionsinitsextrovertfar-flungmanifestations,SagePatanjali tookuptheexpositionofRajaYogaanddiditinaveryscientificandmethodicalway.Apartfrom man’snatureasarationalbeingwithagrosslowerselfpullinghimdownwards,thereishis essentialspiritualnature,andinbetween,wehavethe BuddhiyuktaManushya, onewhoiscapable ofthinkingbeingendowedwithamind.Sointhecentreisthebeingendowedwiththinking capacity as distinguished from the world of subhuman species which cannot think.

Apartfromtheresultofthestudyofmaninhisessentialnature,SagePatanjalimadeastudy ofmanasheisactuallycomposedandhearrivedattheaboveconclusion.Hemadethestudyofthe universalman,notaHinduoraMohammedan,butthemanconstitutedasheisallover,whenheis createduponearthandwillcontinuetobetillthelastdayofhisexistence.Hefoundoutthat,first andforemost,heisofthenatureofpureExistenceessentially.ManistheSpiritessentially.Heisa spiritualentity,andthisisevidenttoeveryonewhothinks.Theultimateprincipleinmanishis Being.Noonecanimaginehisownnon-being,forifyouhavetoimagineyourownnon-being, theremustbeanimaginertoimaginethat,andtherefore,theimagineristheultimateBeing.The ultimateundyingprincipleofmanisBeing.HeIS.Iexist.IampureExistence,pureBeing,Kevala Sat,andthisessentialportionofmanisthefundamentalpartofhispersonality.Patanjalithenfound thatthisfundamentalfactissomewhereinside,whereasthefirstthingthatappearstomanwhenhe sees another man is his physical being.

Ourexperienceofahumanbeingisonlyacertainshape,appearanceandfeatures.So Patanjalisaid,thereisthephysical,grosssheathofman.Thatisoneaspectofmanandwithinthis thereisthethinkingman.Thereisthementalaspectofbeing,thementalsheath.Ideationoccurs, thoughtscome,andthebeingbeginstothinkandoutofthethoughtthebodyismadetoactinorder togiveexpressiontothethought.Theentirelifeofmanisanexpressionofhisthoughts,andthese expressionsareintheformofvariousactions,andsothereisthethinkingman.Hesaidthatin betweenthesethereisalink.Betweenthethinkingmanandtheactingmanthereisthepowertoact. Thereisapeculiarinvisible,internalelectricity,asitwere,whichmakesamanact.Thispower whichanimatesthehumanbeing,withoutwhichallthesenseswillbeabsolutelyincapableofany activity,isPranaSakti.TheeyeseesthroughthepowerofPrana.Theearhearsthroughthepower of Prana. The tongue speaks through the power of Prana.

AtthetimeofdeathwhenthePranaiswithdrawn,theprocessofdeparturecommences. DeathmeanstheflyingawayofthePranafromthebody.Soactuallyweareallmovingandtalking corpsesonly.WhenthePranagoesaway,wewillbecomeabsolutelyimmobile,becausethePrana ismovingthebody,isacting,eating,enjoying,etc.AllthisisduetoPranaSakti.Thisisthethird aspectofman,andbehinditasthemoverofall,isthepureSelf,‘Iam’.Butapeculiarconfusionhas occurred.Youhavegotyourselfidentifiedwiththemind,andyouhavethoughtyourselftobepart andparcelofthemind,thoughinraremomentsunconsciouslyyouassertyourunattached, witness-nature.Whenyousay,‘Mymindisrestless’,youunconsciouslyadmityouareoneandthe mindissomethingwhichyoupossess.Soyouaredifferentfrommindwhenyoumakesuch statementsas:“Mymindisrestless”,“Icannotcontrolmymind”,etc.Thesearethespontaneous expressionsofyourrealnature.So,physicalbody-sheath,vitalPranicsheathandthemental sheath—thesethreeaspectsofthebeingaretemporary,passing,superficialandthenon-essential aspectsofthebeing,andtheessentialaspectisBeingitself.YouareyourselfthepureExistence, unborn,eternalandancient—AjoNityahSasvatoyamPuranah.Longbeforethemindmanifested itselfYouwere.Thestudyofmanasheisinreality,asacentreofpureBeingcoveredupby mind-sheath,Pranicsheathandthegrossestphysicalbody-sheath,madebyPatanjali,disclosesa graded method. It is a very well-thought out and a very scientifically invented method.

Raja Yoga

Now,howmanyYogasarethere?ThereareinfinitenumberofYogas.Anythingthatfrees youfromsorrowandgivesyourealblissisYoga.TherearevariouspracticesbutessentiallyYoga isone,andtheseveralpracticesarethereinordertosuitpeopleofdifferentcapacitiesand tendencies.Inordertosuitthedifferenttemperamentsandaptitudes,theancientshaveprescribed differentpaths.Thesepathsarenotantagonistictooneanother.Thisisthefirstthingtobebornin mind,andconsequentlyallthesepathsultimatelyworkoutaself-sameprocess.Youmaygetthe numbertenbyaddingthreeandseven,orfourandsix,orfiveandfive,orinsomeotherway.The resultingnumbertenisthesame.Evenso,theprocessofYogamayapparentlydifferonthesurface, yetinwardlythecentralprocess,whichtheyworkisoneandthesame.Andwhatisthatcentral process?ThewisesaythereisaveilwhichhidestheReality.ItiscalledMayainrelationtothe CosmicBeing,Isvara,anditiscalledAvaranainrelationtotheJivaorindividualsoul.The individualsoulgetscircumscribedinanindividualconsciousness.Whenthisveilisremoved,it realisesitsidentitywiththeSupremeSoul.ToremovethisveilisthepurposeofYoga.JnanaYoga,

PATH TO BLESSEDNESS

BhaktiYogaandRajaYogadothesamething.Theytakeaparticularaspectofmanandthrough that enable the Jiva to realise its identity with the Supreme Soul.

Manisendowedwithintellect,emotionandthemysticfacultyofintrospection,andthe Yogathatsuitsaparticularpersonisinmeasuretothatparticularfacultywhichispredominantin hisnature.Iftheintellectispredominant,thepathofknowledgeorJnanaYogaisresortedtobythat seeker.Ifemotionisthepredominatingfaculty,theapproachtotheRealityismadethroughBhakti Yoga,thepathofdevotion.Iftheoccultfacultyofintrospectionispredominant,thenRajaYogais madeuseof.RajaYogaisalsocalledDhyanaYoga.KarmaYogaiscommontoall.Whetheryou areaJnanaYogiorDhyanaYogiorBhaktiYogi,KarmaYogaisnecessary.Thesecretofworking inthisworldwithoutgettingattachedtothefruitsofactionisKarmaYoga.Anasakti (non-attachment)isthesecretofKarmaYoga.ItisAnasakta(unattached)Karmathatreleasesyou from all bondages.

RajaYogaisforthosewhoareofmysticandinwardtemperament.Howdoweproceedin it?InRajaYogathereareeightdistinctstages.ThereforeitiscalledAshtangaYoga.Ashtameans eightandAngameanslimb.InJnanaYoga,inthebeginningthereisastagewheretheSadhaka shouldacquirethenecessaryqualifications,the Sadhana-Chatushtaya, thefourfold qualifications—discrimination,dispassion,thesixfoldvirtuessuchascontrolofmind,controlof senses,endurance,etc.,andlastlyakeenandintenselongingforliberation.Equippedwiththese qualificationsyouhavetoapproachaGuruandhearfromhislipsthenatureofReality.Thishearing iscalledSravana.Thenyoushouldreflectoverwhatyouhaveheard.ThisiscalledManana.Then youshouldceaselesslycontemplateonthat.ThisisNididhyasana.Justastherearethesestepsin JnanaYoga,inRajaYogathereareeightstepsorlimbs.HenceitiscalledAshtangaYoga.Itisalso calledPatanjaliYoga,becausePatanjaliwastheSagewhoexpoundedthisYoga.RajaYogaisthe mostscientificandlogicalofallYogas.Hencetheterm‘Yoga’generallyreferstoRajaYoga.Yoga DarsanameansAshtangaYogaofPatanjali.BytraditionitiscalledRajaYoga.Infactallpaths havetoculminateinmeditation.Becauseofthegreatimportanceitattachestomeditation,Raja Yoga is also known as Dhyana Yoga.

TheeightlimbsofRajaYogaareYama,Niyama,Asana,Pranayama,Pratyahara,Dharana, DhyanaandSamadhi.Outofthese,Yama,Niyama,AsanaandPranayamaarethepreliminary stages.TheYogaproperstartsfromPratyaharaorabstractionofthemindandthesenses.Yamais thecultivationofcertainvirtues.Niyamaisthefollowingofcertaindailyobservances.Asanaisthe acquisitionofperfectsteadinessofposeandPranayamaisthediscipline,controlandregulationof ourgrossphysicalbreath,whichisconnectedwiththeinnersubtlenerve-currents.Pratyaharaisthe withdrawalofsensesandmindfromtheexternalobjectsofthisuniverse,andDharanaisthefixing ofthemindontheobjectofmeditation.DhyanaismasteryoverDharana,andcontinuous,unbroken fixingofthemindontheobjectofmeditation.Dharanaissporadic,butwhenyouhaveattained masteryoverDharana,youareabletofixyourmindupontheobjectofmeditationsteadilyfora longtime.Inthedepthsofmeditation,youtranscendthelower,physicalconsciousnessandyou experience the highest superconsciousness. This is called Samadhi.

Here,youshouldmakeadistinctionbetweentheAsanaofHathaYogaandtheAsanaof RajaYoga.TheAsanasinRajaYogaarenottheAsanas(ofwhichthereareabouteighty-four lakhs)taughtinHathaYoga.TheAsanainRajaYogameansanyonesteadyposewhichisrequired

forthepracticeofcontemplation.ThepurposeoftheAsanastaughtinHathaYogaisdifferent.In RajaYogathedefinitionofAsanais Sthirasukham-asanam—holdingofthebodyinasteadyand comfortablepose.Anycomfortableposeinwhichyoucankeepthebodysteadyforalongperiodof timeisAsana.ItislaiddownthatifaYogihastotakeupPranayama,Pratyahara,etc.,certainlyhe shouldbeabletositinasteadyposeatleastforthreehours.Thus,wehavetodistinguishtheAsana in Raja Yoga from the Asana in Hatha Yoga.

RajaYogahelpsusfirsttocontrolthegross,physicalbody,andthenstepbystepitleadsus ontothecontrolofsubtlersheaths—thePranicsheath,thementalsheath,theintellectualsheathand the bliss-sheath—and takes us to the eternal, ever-perfect Self which is beyond all these sheaths.

Thustheapproachismadestartingfromthemostexternal,thephysicalbodyand proceedingtosubtlerandsubtlerbodies,andso,RajaYogaisaveryscientificandlogicalmethod of inner purification and self-perfection.

YAMA

SagePatanjalifirsttackledthebodywhichismostexternal.Youfindthattheexternalgross physicalmanifestationofthemindisintheformoftheactivitiesofthebody.Thereforehesays, “Allright,Ihavetoremovetheimpuritiesofthemind.Forthatfirstofall,letmetrytocloseupthe effects.Letmesuppressthesymptoms”.Hesaysthatthecauseiskeptupbytheplayofthe symptoms.Thefunctionsofthemindarefattenedmoreandmorewhenyougiveexpressionsto themintheformofactions.Therealthingistocontrolthemind,yetthewiseexperienceof Patanjaliduringhismeditationswasthatactionsalsoreactuponthought.Everytimeyouact,you strengthenthethought.Thoughtsgainmomentumwhentheyaretakenuptotheirlogical conclusion—externalact.Atleaststopitsgrossestphysicalmanifestation.Ofcourse,the perfectionistwouldatonceraisetheobjectionthatthereisnouseofsuppressingactionandthatthe actual thing is to change your mind.

Butitisnotsoeasyajob.Directlycontrollingthemindisverydifficult.Minddoes whateveritwantstodo.Whateverfancyittakes,itismadeintoaction.Firstofallputanumberof checks.Whereittriestomanifestitselfasactivitysay‘No’.Declareawaragainstthemindinits mostexternalmanifestations.Thevariousresolvesandvowswhichappeartobefoolishforthe unthinkingmanwhosaysthattransformationofthemindisrealYoga,maynotbeusefulforone whohastranscendedthestage;butwecannotaffordtodisregardthemintheinitialstages.Wewho areonthethresholdshouldknowthatthesethingsareasimportantasthenextstages.Supposing thereisaladderwheretherungsaresoplacedthatyoucannotjustmanagetoavoidanyrung.Ifyou say that you do not want the first rung, you will always be on the ground.

Themindisverydeceptive.Itwillbringinsubtleexcuses.Itwillbringphilosophy:“Ihave passedthatstageinmypreviouslives.ItdoesnotmatterifItakefivecupsofteaandgooneating meat”.Onewhosayslikethisisaslavetohistongue.Hecannotgiveupeatingmeat.Whatisgiving upofmeat?Itmeansyouassertyourmasteryoveryourmind.Ifyousay:“Iwillgetupat4a.m.and takebathincoldwater”,itallmeansacontinuousprocessofagainandagainassertingthe

PATH TO BLESSEDNESS

superiorityofyourspiritualnatureoverthepullofyourunreallowernature.Youcannotall ofasuddenseparateyourhigherspiritualnatureandthelowermaterialnature.Inordertoseparate them,youhavetoobservespiritualvows.Butonemustrememberthatgivingupcertainthingsthat youlikealoneisnotYoga,butsuchpracticesareimportantfortheattainmentofrealYoga. Therefore,SagePatanjalisaid,“Firstofallputacheckonyourexternalnature”.Atleastcontrol your physical actions, if you cannot control your desires all of a sudden.

Everyoneknowsthatthephysicalactionhasgotthegreatesteffectonmind.Youcangoon thinkingaboutcertainindulgence,buttheshockthatisgivenbackonthepsychebyactuallyputting intoactiontheindulgenceisthegreatest.Theshockthroughanimaginationisnotsoverygreatas theshockgiventothepsychebytheactualaction.Actionbecomesaconcretepartofman’s memoryandagitateshimmuchmorethanmerethinking,fancyingorimagining.Therefore, Patanjalisaid,firstofallpurifyeveryactivityandputacheckonallofthem.Howtodoit?Hesaid, takecertainvowsandconformyourconducttocertainuniversallaws.Whatarethey?They constitutetheYamas.TakeupavowthatIshallactaccordingtothelawsoftruth,non-injury, non-covetousness, non-stealing, etc.

TherearefiveYamas.Whyonlyfive,whynotten?Whynotsomeothernumber?Thisis alsobaseduponwisdomandexperience.Hefoundthatifthefivefundamentaluniversallawsare madetoprevailinyourlife,thenalltheotherlessergoodqualifieswillcometoyouoftheirown accord.Hecallsthesefivefundamentalvirtuesasuniversalvows,i.e.,vowswhichshouldbe observedunderallconditions,atallplacesandatalltimes.TheyareAhimsa(non-injury),Satya (truth),Brahmacharya(celibacy),Asteya(non-stealing)andAparigraha(non-covetousness).The resolutionstakenandtheaspirants’struggletoobservethesevowswillbefoundtohavetheireffect ofputtingastoptoalmostallwrongactivityofhumanbeing.Allunrighteousactionsaredueto eitherfalsehood,dishonesty,cunningnessorduetogreed,impurity,lust,passions,orduetocruel nature,harmingothers,orcausinglosstoothers.Inthisway,alltheactionsofabadorwickedman willbefoundtopertaintooneorotheroftheseevilqualities—falsehood,cruelty,lust,greedandthe tendencytodepriveothersofwhatbelongstothem.SothisistheconclusionofPatanjali.Heasks theaspirantstostopallexternalmanifestationsofevilthoughtsinthemind,evilmotivesandevil feelings,andseethattheiractionsaremadetoconformtothesefivegreatuniversallawsoflove, truth,purity,absenceofgreedandnon-stealing.Inthese,hefirstlaidthefoundationforbringing aboutathoroughtransformationofthelowernatureofthemind,andfreeingitfromitsoutermost manifestations. From the circumference he goes to the centre.

Wehavefoundhowexternaldisciplineisverynecessary,becauseithasgotaverygreat influenceonthemind.Ifevilthoughtsariseinthemind,thedutywouldbetoinhibittheactions whichcomeastheirresult.Youknowifaparticularmuscleisnotexercised,itshrinksandbecomes atrophied.Justlikethat,thephysicalactionofthemindbecomesatrophied.Soahabitisformed.If athoughtcomes,themindgoestotheactionconstantlycheckingthesenses,andthishabitactsasa sortofNirodha.Nirodhameanssomethingthatchecks.Youmakeuseoftheperniciousnatureof minditselftocounteractit.Counterthebadactionsbygoodactions.ThisisYama.Thisisthefirst stage in the attack directed against the lower mind for subduing it.

Ahimsa

ThefirstoftheYamasorrestraintsisthepracticeofAhimsaornon-injury.Twoimportant pointsaretobeborneinmindinthisconnection.Firstly,notethatAhimsaisnotjustnon-killing, but,itmeansnon-injury,indicatingtherebythatitisentireabstinencefromcausinganypainor harmwhatsoevertoanycreature.ThesecondpointisthatYamasconstituteuniversalvows.They arenotconditionedorlimitedbyclass,time,place,circumstance,etc.Theearnestaspirantshould adherestrictlytothematanycostatalltimes.Theirpracticeisnottoberegardedasoccasionaloras a matter of desirable policy, but they are to become all-important principles dominating your life.

WhatisthespecialimportanceofAhimsainspirituallife?Whyisitgiventhefirstplacein Yamas?Whatareitstrueimplicationandsignificance?Tounderstandthis,youconsiderfora momentwhatisthemeaningandpurposeofspirituallifeandSadhana.Sadhanaistheprocessof transformingtheimperfect,limitedhumanpersonalityintotheoriginalunlimitedsplendourof perfectDivinity.Manhasaloweranimalnature,ahumannatureandthelatentessentialDivine naturewhichishistrueSelf.Spirituallifeistheconquestandsubdualoftheanimalnatureandthe sublimation of the human into the Divine nature.

Nowinthelightoftheabove,considerwhatisthechiefcharacteristicofthebrutalanimal? Itisferociousnessandcruelty.Therefore,theveryfirststepintheconquestoftheloweranimalistic selfinmanistheeradicationofthisbase,horriblepropensity.Eventhemostcivilised,most cultured,educated,refinedandpolishedofpeoplehavethistraitinthem.Ladies,too!Eventhe so-calledhighclassoraristocraticfolkshavethisstreakofsadisminthem.Harshnessand ill-treatmenttowardschildrenbyparents,servantsbymasters,daughters-in-lawbymothers-in-law, wivesbycalloushusbands,etc.,areuniversallyprevalentinmodernsociety.Angeristheformand mediumitexpressesitselfthrough.Therefore,Ahimsaorthevowtoabstainfromcausingtheleast paininthought,wordordeedisprescribedbyMaharshiPatanjaliasthebestandmostefficacious means of eradicating this animal propensity from the nature of the aspirant.

Besides,theattainmentofDivinitymeansthedevelopmentandmanifestationoftheGodly nature.Daivi-SampatorDivyaSvabhavaistobecultivated.Godislove.Loveperfectlyand entirelyexcludesallgivingofpainordoingofharm.Thusviolenceandcrueltyaretotally incompatiblewithlove.Santam,Sivam,SubhamisthenatureoftheDivineBeingandhence Ahimsacametoberegardedasthehighestofvirtues—“AhimsaParamoDharmah”.Henceitis given the first place among the five items under Yama in Raja Yoga.

ToturnawayabeggarwithaharshrefusalfromyourdoorisbreachofAhimsa.To thoughtlesslydisappointapersonaftergivinghimadefinitepromiseandhopeaboutsomematter, isbreachofAhimsa.Slightingorshowingdeliberatediscourtesytoapersonbeforeothersis wantoncruelty.AllharshandrudespeechisHimsa.Tomakeanothercommitharmoreven approveofanother’scruelactionisbreachofAhimsa.Tofailtorelieveanother’spainorevento neglecttogotothehelpofapersonindistress,too,isasortofHimsa.Itisthesinofomission. Woundingthefeelingsofothersbygesture,expression,toneofvoiceandunkindwordsmustbe givenupentirelyifyouareearnestinthepracticeofAhimsaandreallyseriousaboutyourSadhana andifyoutrulyandsincerelywantquickprogressandattainmentofeternalblissandKaivalya.

What you practise, do it perfectly. Become embodiments of the divine quality of Ahimsa.

Thesecondoftheuniversalvows,whichMaharshiPatanjalilaysdownfortheseekerto practiseisthestrictobservanceofSatyamortruthfulness.Youhavetobeabsolutelytruthful,ifyou wanttoprogresstowardsGod,whoisTruth.TorealisetheTruth,onemustliveintruth.Onemust growintotheverysameformofTruth.Notapartial,butaperfectandcomprehensiveadherenceto truth is, therefore, the second element in forming the foundation of the Sadhaka’s life.

Asithasalreadybeenpointedoutpreviously(inconnectionwithAhimsa),likewisehere, too,youhavetorememberthattheseitemsofYamahavetobefollowedinaspecialsensebythe SadhakaortheseekerafterTruthandnotinageneralVyavaharicway.TotheSadhakaitis somethingmorethanamoralorethicalmatter.Itisimportantinaspeciallysignificantspiritual way.GodortheAtmanistheSupremeSat.EverythingotherthanThat,isphenomenon,Asat.To followtruththusimpliestheturningawayfromthisSamsarawhichisAsatandexpressingourfirm allegiancetoDivinity,therealSatorSupremeTruth.RememberthatGodisTruthandthrough truthGodcanberealised.Thepracticeoftruthistheconsciousandactuallivingoftheprayer: “Asato Ma Sat Gamaya—From the unreal lead me to the Real”.

Truthisthelawoftheentireuniverse.Allthingsfollowthisdivinelaw.Eachelementistrue toitsnature.Eachforceinthisuniverseistruetoitsnature.Eachplanetistruetoitsallottedcourse. Withoutthis,theuniversewouldlapseintochaos.Iffireweretogiveupitsheatorburning property,waterweretodiscarditsfluidityandcoolness,andwindweretostopmoving,thenthink whatthefateofthecreationwouldbe!Truth,therefore,isthesustainingfactorbehindall.Itisthe verycoreandessenceofDharmawhichisthefoundationofspiritualSadhanaandDivineLife. HenceitisthattruthisregardedassuperiortoathousandAsvamedhaYajnas.Truthoutweighs eventhestudyandknowledgeoftheVedas.Beingperfectlytruthfulis,therefore,themost important qualification of a Yogi and Sadhaka.

YoushouldrealisefullytheextremeimportanceofthisitemofYama.Neverswervefrom truth.Havenocompromisewithhalf-truth.Manyformsoffalsificationandso-calledharmless untruthhavebecomepartandparcelofpresent-daysociallife.Longusageandconventioncannot makeuntruthavirtue.Anearnestseekerwhoaspirestoattaineternalblissandimmortallifeshould havenothingtodowithuntruthinanyformwhatsoever.Flatteryisaformofuntruth.Youdonot meanwhatyouutterbutshamelesslyutteritjusttoobtainthefavouroftheotherperson. Exaggerationisanotherformoffalsehoodyouindulgeinjusttocreatesensationandgain importance.DuplicityanddiplomacyareotherdespicablesinsagainstSatya.Besincereand straightforward.Beopen-hearted.Ifatruthbeunpleasantorlikelytopainorhurtanother,then gentlychangethetopicorjustlovinglykeepsilent.Ahimsamustformpartoftruth.Doing dishonestactionsmustbestrictlyavoided.Hypocriticalconduct,receivingbribesand rumour-mongeringareallgrossbreachesoftruth.Thewaytoovercomeanderadicatetheseisby earnestsearchingofyourconscience.Havedailyself-introspectionandself-analysis.Findoutthe falsehoodinyournatureandbehaviour.Endeavourtoeliminateit.PraytotheLordforstrengthin thisimportantSadhana.Makeafirmresolution.Youwillsucceed.Youwillsoonbeestablishedin truth.

Truthislikeblazingfire.Throughtruthalonewillyoubeperfectlypurifiedofalltaintsof thelowernature.Truthistotheaspirantwhatstrengthistoastrongmanora Sandow. Itisagreat armourtoprotectyouagainstthetemptationsoftheworld.Youcanconquerthewholeworldby truthalone.Ifoneisperfectlyestablishedintruth,whateverheutterswillunfailinglyturnouttobe true.Whathethinksalsowillatoncetakeplace.Truthwillgraduallytransformyourlifeinto divinity. It is the bestower of Immortality and Bliss.

Liveintruth.BeapersonificationofSatyam.Betrueinthought,speechandaction.‘Being truthful’meansstatingathingasitis,orexpressingathingasitis.Therealimplicationoftruthis, therefore,beingwhatyoureallyare.Itismanifestingyourrealessentialinnernature,namely, DivinityorSat-Chit-AnandaorSantam,Sivam,Subham,Sundaram.Itdoesnotconsistinmerely refrainingfromfalsehood,butinexpressingyour true natureasdescribedabove,inthought,word and deed. To be false to your real Svabhava or Svarupa is a breach of truth.

OSadhaka!YouarepureDivineSpirit.Tobepure,tobespiritualistobetrue.Tobe undivine,tobeimpureorunspiritualistobefalse.Yourwholebeing,yourentireconductandevery aspectofyourlifemustmanifestonlythetrueAtmicnature.Truthdenotesthepractisingofallthe Daivi-Sampat as described in the Bhagavadgita.

Oaspirants!IfyouarereallyearnestaboutSadhana,ifyouwantquickprogressinspiritual life and if you are eager to attain the Goal of life, then stick to truth at any cost.

Brahmacharya

WeshallnowconsideraveryimportantitemoftheRajaYogicYama,viz.,Brahmacharya orcelibacy.Ofthenumerouslawsofthespiritualpath,thisoccupiesauniqueplaceofaveryspecial importanceandsignificance.Thereasonisthatitprovidestheforceorthemotivepowerforthe seeker’sascentintohigherplanes.Brahmacharyamakesspiritualunfoldmentpossible.Itistothe Yogiwhatelectricityistoanelectricliftorelectrictrain.Withoutit,theSadhakacannotprogressat all or rise up in the Yoga-Marga or the path of Yoga.

Anymovementoractivityrequiressomeforceorpowertoanimateandpropelit.Asubtler andsuperiorsortofactivityneedsacorrespondinglysubtlerandsuperiorforcetoenergiseit. SpiritualSadhanaisthehighestandgreatestformofstrugglethehumanbeingengagesin.It requirestremendousenergyandanabundanceofnerve-powerofahighorder.ThisSaktiis acquiredthroughtheearnestpracticeofBrahmacharya.Warfarewiththeturbulentsensesandthe treacherousmindcanbesuccessfullycarriedononlywiththestrengthbornoutofperfect continence.Therefore,greatstressislaidonthisvirtueineveryYoga,toallseekers,whereverthey are, and whichever religion they might profess.

HowdoesBrahmacharyabestowthissuper-force?Itdoessothroughafourfoldprocess. Thereisinmanastorehouseofmysteriousenergy.Thisanimateshisentirebeing.Thisenergy residentinthehumanbeingmanifestsitselfintwoaspects.Thegrossaspectisintheformof sensualforce,continuouslyexpressingitselfthroughtherestlessIndriyas.Thesubtleaspectis spiritualinnatureandtendstoraiseyouintohigherplanesofconsciousness.Atitslowestitis carnalpassionorlustandatitshighestitisOjas-Sakti,theradiantenergythatfeedstheintense

PATH TO BLESSEDNESS

flameofdeepmeditationoftheadvancedseekerandYogi.Brahmacharyaaimsatandachievesthe refinementofthephysicalvitalenergyanditssublimationintospiritualOjas-Sakti.Thustothe wisespiritualaspirantBrahmacharyaorcontinenceorcelibacyisnotamatterofsuppressionor repression, but is a positive, dynamic convertive process.

Theprocessis,therefore,afourfoldoneofcontrollingtheanimalenergy,conservingit,then divertingitintohigherchannelsandfinallyconvertingitintosomethingaltogethersuperphysical, i.e., into divine Ojas.

Yourenergyleaksawaycontinuouslythroughthesensesthatareslavestocraving.This wastagemustbestopped.Self-restraintorDamaorIndriya-Nigrahaisindispensableto Brahmacharya.Thustotheseeker,Brahmacharyadoesnotmerelymeanthecontroloverthesexual impulse,butimpliesperfectrestraintovereverysenseofhisinordertoachievetheconquestoflust. ItiscomprehensiveDama.ThespiritofBrahmacharyamustpervadeyourentirelifeandallyour actions.

Thepowergainedasyouprogressincelibatelifemustbecarefullyconserved.Youhaveto safeguarditasaprecioustreasure.Theearnestseekerwouldratherlosehislifethanlosehis Brahmacharya.YoucanconserveitthroughceaselessvigilanceandsincereVicharaeverymoment ofyourlife.Safeguardyourselfagainsttheerroroffoolishlyimaginingthatyouhavesucceededin gettingridoflustbythemerefactofhavinglivedasinglelifeforanumberofyearsorexperiencing a little feeling of serenity or purity.

Sex-energyorlustisthemostdeep-rootedinstinctinman.Itistheoldestoffactorsthathave goneintotheconstitutionofthehumanbeing.Rightupfromtheearlieststageofevolutionthrough theages,theinstinctiveurgeforreproductionandmultiplicationhasbeenkeptupbythepowerof lust.Thus,despitealleffortsatcontrollingandconservingthepower,ittriestomanifestitself forciblyandoverwhelmtheSadhaka.Hereinarisestheneedtointelligentlydiverttheenergyby suitabledevicesintopurechannels.Asanas,Pranayama,Mudras,Kriyas,activeSevaandpure activityofallkindshelptodivertitinwardandflowupward.Tokeepthemindconstantlyengaged in Sadhana is one of the great secrets of Brahmacharya.

Graduallythisenergyisconvertedintopurespiritualenergy.Itistransmutedthrough Sadhana.TheresultofthissublimationisOjas-SaktibywhichtheSadhakaisenabledtodo Dharana, Dhyana and enter into deep Samadhi or Bliss-state of Superconsciousness.

YoucannowrealisethesupremeimportanceofBrahmacharya.Thespiritualaspirant,who carelesslyneglectsthisall-importantYamaneverprogressesinspirituallife,Sadhanaisimpossible withoutBrahmacharyawhichexpressesitselfasperfectpurityinthought,wordanddeed.Every thought,feelingandsentimentoftheaspirantmustbeaspureascrystal.Hischaractermustbe spotless.Eventheleastortheslightesttraceofsensualityoughtnottotaintthenatureofthe Brahmachari.Youshouldbeinspiredbyapositivepassionforpurity.Theremustbetheburning desiretobespotlesslypure.Eventheideaoflustshouldneverenterthemind.Thisshouldbethe standard that the aspirant should strive to attain.

TheconventionalconceptionofBrahmacharyaismisleading.Incommonparlance, Brahmacharyahascometomeanbachelorhood.Thequestionisfrequentlyasked:“Areyou marriedorareyouaBrahmachari?”Thisisthedegradedplightofourcultureatthepresentday. ThegloryandthegrandeuroftheBrahmacharya-idealhavebeenforgotten.AtrueBrahmachariisa veritableGoduponearth.ThisiswhygreatoneslikeSriSuka,Bhishma,HanumanandLakshmana arerememberedandworshippedeventothisday.Brahmacharyaisnotmerebachelorhood.Tothe spiritualaspirantitisdeeplysignificant.Itisavirtuethatfollowsfromtruth.Absolutepurityis essentiallyaqualityofdivinity.Yourrealnatureis Divine.Ifwearetobe true toournatureandto ourSelfandmanifestthistruth,thenateverymomentofourbeing,ineverybreath,thought,speech andaction,weshouldconsciouslyanddeliberatelystrivetomanifestthisgrandaspectofourinner nature,namely, theperfectionofpurity.Thusalonewillyoubeabletogetestablishedin Brahmacharyainitsrealsense.SuchBrahmacharyawillleadtoBrahma-Sakshatkaraorthe realisation of the Absolute.

Asteya

Intheforegoingparagraphsyouhavegotaclearideaofthreeimportantvirtuesthat constitutetheRajaYogicYama.Afourthrestraintbelongingtothisgroupisabstinencefrom pilferinghabit.ItistermedAsteyaornon-stealingoravoidanceoftheft.Itmayseemsomewhat surprisingthatsuchaninjunctionislaiddownatall.Whowouldsupposethatstealingcouldbea commonweakness?But,forSagePatanjalitohavelaiddownthisrestraint,theremusthavebeen sufficientreason.Thisisawidespreadevil.Howuniversallyprevalentthisdefectiswillbecome apparentpresently,whenweconsiderthedifferentformsthistraitassumesinthehumancharacter.

Everyactionbywhichyouappropriatetoyourselfmorethanwhatisactuallynecessaryfor yourself,isfromstrictethicalandspiritualstandardsakindoftheftreally.Toeatmorethanwhatis actuallynecessaryisconsideredtobetheft.Wantonwasteistheft,fortherebyyoudepriveanother ofsomethingthatmaybeofusetohim.Hoardingwealthistheft.Extravaganceofanykind,luxury, spendingmerelyforshowortokeepupfalseprestige—alltheseconstitutetheftjudgedfromthe standpoint of true Asteya. Simple and plain living is the best way of observing Asteya.

Moderncivilisationhasintroducedcountlessavenuesofspendingmoneypleasantly.Right fromchildhoodtheyoungstersoftodaywantpocket-moneyforpurchasesandentertainments. Pettypilferingfromthefather’spocketorelderbrother’spocketforsmoking,cinema,cycle-ride, cricket-match,etc.,isacommonfeature.Totakeawaysomethingwithouttheknowledgeofothers, isapplaudedassomething‘veryclever’inschoolboycircles.Itistreatedasa‘goodjoke’.Lateron ascollegeboys,itisuncommonforyouthstodashpasttheticket-collectorattherailwaystation barriermutteringanon-challenging‘pass’or‘season-ticket’whenthereisinrealityneithertheone northeother.Forapartyofcollegianstohaveagoodfeedatarestaurantandconfusethepoor waiterintotallingupthebillisnotatallconsideredinthelightofatheftthatitreallyis,butpassed off as a huge joke.

Theaveragemaninsocietyhasnoqualmsofconscienceinpassingoffadud-coinina transactionorcoollypocketingtheexcesschangethatashop-keepermightunwittinglyhavegiven. Onedoesnothesitatetoobtainapermitforsugarorsomecouponsforpetrolbybribing.Rationed articlesareobtained“black”andthedealerturnsawayanumberofpoorcard-holdersonsomefalse

pretext.Well-to-dopassengersmanagetogetawaytheirpetdogswithoutproperrailwayticketand alsopassoffexcessluggageby‘arrangements’.Inthiswaythemodernmanismade.Allthese actionsconstitutetheft.Everystealthyactionwhichyouwishtodoandyetconcealfromthegazeof othersisanoffenceagainstAsteya.Onewhotrulybelievesintheall-pervasivepresenceofthe Almighty Being will never commit anything that savours of stealth or appropriation.

Mostofaverageman’sactionsaretheoutcomeofselfishnessandgreed.Thesenseshanker afternumerousthings.Youhaveagreatmanydesires.Youkeenlywishtoobtainmanythingsfor yourself.Whenyoucannotgetthemallandsatisfymanyofyourwantsyoutrytogetthem somehoworotherbyslyandimpropermeans.Allsuchacquisitionisequaltotheft.Oneshouldbe satisfiedwithwhatonegetsthroughperfectlyhonestandtruthfulmeans.Oneshouldnotdesireto possessanythingthatdoesnotrightfullybelongtohim.Suchadesireitselfistheseedoftheft. BreachofAsteyaisthedirectresultofyourinabilitytocontrolthecravingforsense-enjoyment. WhenyouhavepowerfulIndriyastheuncontrolledmindwantsmanythings;thenthepilfering natureentersthemind.Therefore,therealcauseoftheftistoomanydesiresandundisciplined senses.Desiresandsense-cravingsblindtheethicalsenseandblunttheconscience.Toabstainfrom theft of any kind, you must curb your desires, discipline the Indriyas and control the mind.

Aparigraha

ThefifthitemunderYamaisAparigraha.Itisnon-receivingofarticlesofluxury.Onlytake thatmuchasisnecessaryforyourliving—simplelivingandnotsensuousindulgence.Ofcourse, thestandardoflifediffersfrompersontoperson.Forinstanceaprince’sinterpretationof Aparigrahawillbesomethingdifferentfromthatofapeasant.Thepeasantisaccustomedtotake simplefood,perhapsfourRottisandsomeDal.Andifaprincealsosays,“Iwillalsotakefour RottisandDalalone”,hewillgetdysentery.Soyoumustusecommon-senseindeterminingwhatis necessaryforyourlivingandwhatisluxuryforyou.Amanlivinginthetropicsmaynotneeda coat.Buttoamanlivinginthefrigidzones,Aparigrahameansnotkeepingmorethantheminimum numberofcoats.Ifherefusestowearcoatsthinkingthattheyarealuxury,hewillsurelydie.So, you must know in what circumstances God has placed you and know the meaning of Aparigraha.

Sternnecessitiesoflifeonlyaretobeaccepted.Gandhijiinoneplacesaidthathewhoeats morethanwhatherequiresisathief,forhedeprivesanothermanofwhatheneeds.Oneshouldnot keeportrytogetinpossessionanythingbeyondtheverynecessariesoflife.Giftsfromothersaffect thereceiver.Aspeopleareextremelyselfish,theymakepresentswithvariousmotives.Themindof thereceiverbecomesimpurebyreceivinggifts.AstudentofYogashould,therefore,avoidgifts. Aparigraharemovesanxietytopreserve,fearofloss,sorrowinloss,hatred,anger,untruthfulness, stealing,attachment,disappointment,agitationofmind,restlessness,caresandworries.Itgives peace, contentment and satisfaction.

WehaveseeninthepreviouspageshowimportantisthepurificationwroughtinYama,the firststageoftheeightfoldYogaexpoundedbyMaharshiPatanjali.PracticeofYamapurifiesone’s natureandestablisheshiminSadacharaorperfectgoodness.Goodnessmaybeenoughforsuccess inVyavahariclife.Buthereinspirituallifetheseekerisofadistincttype,whohassetforhimselfa uniqueaimaltogetherloftyanddifferentfromthecommonidealismoftheordinaryrunofmanwho knowsonlytheexternalworld,whohasgotvalueonlyforthethingspresentintheworldandwhose activitiesaredirectedtowardstheattainmentoftheobjectsoftheworld.Theworldlymanhashis gazeoutward,whereastheseekerthroughhisdiscriminatingfaculty,hisintellect,hasbeen convincedthatallthevastrangeofphenomenaistemporaryandpassing.Forashortwhile,they playonthestageoflifeandvanish.Hesaysthatanythingimpermanentcannevergiveeternal satisfaction.Thepleasurewhichyoudrawfromaperishableobjecthastoceasewhentheobject perishes.Whentheobjectistherepleasurecomesandwhentheobjectgoespleasurealsocomesto anend.Sorrowisexperiencedwhenyourpleasure-centreisremoved.Theperishablethingsofthis worldcannotgiveyoueternalsatisfaction.Buttheseekerisaftereternalsatisfaction—notthe apparentsatisfactionwhichultimatelyleadstodissatisfactionbuttheattainmentofsomething whichwillbestowfullness.Hisaimisthehighestconsciousnessoftheinfiniteplenitudewhere thereisnomoredesire,nomorewant,andtherefore,nomoresorrow.Havingsethimselfforthat attainment,hethinksthatmeregoodnessisnotenough.Itmaybeallrightforamanforwhomthe worldlylifeishisall.Toriseabovedualitiesandtohavetheexperienceofthateternalabsolutestate andtohaveAtmicconsciousness—forthatheisstrivingandthereforehehastoproceedfurther,not beingsatisfiedwithamerevirtuouslife.Allpeoplemayadorehimandfollowhim,buthehasto risehigher.Therefore,inadditiontobecomingsaintlyandmoral,heseekstobecomespiritualalso. HislifehastorisefromSadacharatospirituality.Thatishisaim,andtherefore,thesecond, Niyama,isprescribed,whichconsistsofsomeobservancesthatwillleadyoufurtherinthespiritual path.

WehavefoundthatSagePatanjalihasbasedhisapproachonaveryscientificstudyofthe compositionofman.Hehasmadethestudyoftheuniversalmancompletelydevoidofany associationofcultureorcasteorcreedorreligion—manasheis,asGodcreatedhimandputhimon theterrestrialplane.Hemadeastudyinthatwayandfoundthatmanisacentreofconsciousness, knowledgeandexistence,andthiscentralfactofman’sbeingiscoveredoverbythreeverydistinct sheaths.Thefirstisthegrossestphysicalcovering,thebody,themostperishable,andthesecondis thementalsheathwhichthinks,andfromwhichideascomeandfeelingsaregenerated.Thewhole worthofthelifeofmaniskeptupbytheactivityofthementalman,andtheliaisonofficer connectingthementalmanandthephysicalman,thepeculiarforce,theanimatingenergywhich enablestheideasofthemindtobecometranslatedintoaction,istheintermediatesheathcalledthe Pranamaya Kosa or vital sheath.

Sothephysicalbody,theenergy-bodyandthementalbody—withinthesetreblelayersthe essentialmaniscaughtup,whoisofthenatureofpureBeing.Hefeelshimself“Iam”andthis existenceprincipleisassertedandexpressedthroughtheego-consciousnesswhichisthethingthat expressesthecentreofman’sconsciousness.Whenasanindividualhumanbeinghefeels,he knowshis‘be-ness’,becausehefeels‘Iam’,andthereforewhenheproceedstoapproachthe problemofgettingattherootofhumanconsciousness,thewrongthoughtofthisbody,‘Iamthis

body’,‘Iamthisperson’,‘thisistheworld’—thiswrongthoughtiskeptupbythemind.In approachingthemind’stransformation,hescientificallyproceedsfromthegrossestplanetothe subtleruntilhereacheshisessentialnatureorSvarupa.TheultimateapproachtoSvarupaisdone throughdeepmeditationtothetotalexclusionofallotherideas.Mindbecomestheveryformofthat supremeConsciousness.BymeditatingonSatchidananda,‘Iexist’,‘IamLight’,‘IamBliss’,‘Iam Knowledge’,themindbecomescompletelyabsorbedinthatidea.Thatisgivenfortheawakening ofintuitioninman,whichenableshimtoknowhisrealnatureasheis,whichalonebringshimface to face with the Truth. That is the ultimate last stage.

Theapproachstartsfromthebody;andinthisscientificapproachSagePatanjalifirsttook theexternal-mostaspectofthebodyintheformofactions.Atleastcontroltheactions,transform themandturnthemtobegood.Donotdobad,harsh,destructiveacts.Sotochangetheactions,a systematictrainingtoremovefromone’snaturealltheeviltendenciesandtoreplacethemby noble,divinequalities,wastheveryfirststepofthisscientificapproachofPatanjalitotheproblem ofYoga,sothattheaspirantwillgiveuphisevilnature.ThatstepiscalledYamainwhichwehave foundincludedthefivefundamentalvirtues,Ahimsa,Satyam,Brahmacharya,Asteyaand Aparigraha—non-injury, truthfulness, celibacy, non-stealing and non-covetousness.

NowweproceedtoNiyama—certainobservancestobeincludedaspartandparcelofone’s dailyroutine.ItconsistsofSaucha(internalandexternalpurity),Santosha(contentment),Tapas (austerity),Svadhyaya(studyofscriptures)andIsvarapranidhana(self-surrendertotheLord).The purpose behind this Niyama is to channelise one’s life Godward.

Saucha

ThefirstoftheNiyamasisthepracticeofSaucha,cleanliness,bothexternalandinternal.In thebeginning,theconditionofthebodyhasgotaconsiderableeffectonthemind.Therefore,you havetokeepthebodyinastateofsanctity,sothatthemindalsomayreflectthisqualityofthebody. Thebodyshouldbepurifiedinternallyalso.Youshouldtakepurefood.Ifyoueatdirtyfleshofpig, your mind will also become dirty.

Ourancientshavedividedthingsintothreequalities—Sattva,RajasandTamas.Thedietof anaspirantshouldbeSattvic.Why?Herealsoitisbasedupontheexperienceanddiscoveryof certainlaws.Allpeopleknowthatdiethasgotadirecteffectuponthebody.Thequalityofthefood immediatelyaffectsthebody.Ifyoueatveryheatingthings,youmaygetdysentery,oryoureyes maybeaffected.Ifyoueatthingswhichwillproducewind,youmaysufferfromrheumatism.In extremetypeoffood,theeffectisimmediate.Ifyoudrinkintoxicatingliquor,themindwillatonce gooutofcontrol.Therearesomefoodswhoseeffectsaregradual.Thequalityofthefood accumulatesinthesystemandthenatureofthemindbeginstoreflectthatquality.Soitismore dangerous,becauseitisinsidious,whereasliquoretc.,actimmediately.Sowehavetotakeinto accounttheclassificationoffoodintoSattva,RajasandTamasandseethattheinternalpurityis maintained by Sattvic food.

Donottakeintothebodyallsortsofimpurethings,withoutthinkingwhethertheyarepure orimpure.Why?Herealsothereisanimportantlaw.‘Soundmindinasoundbody’isawell-known adage.Thereisanothersaying,‘CleanlinessisnexttoGodliness’.We,inourloweststage,are

body-boundandhowevermuchwemayinvokethehighestVedanticthoughts,theprimarythought is:“Iamthisbody”.Aslongasthisbody-consciousnessisthedominantfactorinourlife,solong wehavetoseethattheeffectthatthebodyhasuponthemindisalwayspositive,elevatingand purifying.Sotheinfluenceofthebodyuponmindisemphasised.Therefore,keepthebodyclean, thenthemindwillalsobecomeclean.Whenthingsthatarenotpureforthemindcome, automaticallythemindshouldfeelasortofrepugnance.Thatisexternalandinternalcleanliness. Ofcourse,throughoutYogaonemustuseone’scommonsense.Youmustnottaketheprinciplesof cleanlinessintoafad.Commonsenseshouldalwaysbeused.Otherwiseeccentricitywillbethe result. The Sadhaka should always be sane.

Andnowanotherreason.Whatistheeffectofcontrollingyouractionswithoutminding whatthemindthinks?“Letthemindthinkwhatitwills.Iwillnotallowittogoadmeintoaction.” Whatisthemeaningofit?Thereisasayingamongstvillagersthataslongasatigerorawildanimal hasnottastedhumanblood,untilthen,italwaysfearsman.Itneverkillshim.Itmayattackcows, goats,sheep,butitdoesnotattackaman.But,theysay,onceittasteshumanbloodthenitbecomes a man-eater. Thereafter it always attacks man and never leaves him. There is a story.

Amanbroughtupacubanditgrewintoatiger.Itwasabsolutelytame,becauseitwasonly feduponthefoodwhichthemastergave.Hehadnevergivenitrawflesh.Oncewhenthemaster wassittingonaneasy-chairandreadingthenewspaper,hewentasleepandplayfullythetigerbegan tolickthefingerofthemaster.Thelickingwassostrongthatlittlebylittletheskinwaspunctured andbloodbegantooozefromthefinger-tips.Whenthebloodbegantoooze,itgotatastewhichit neverhadbefore.Themasterwokeupandfoundthatitwasdrinkingthebloodandheshouted. Afterthathefoundachangeinthepet,andithadapeculiarlookandwithinafewdaysithadtobe shot.Themindismorethanathousandtigers,andonceaparticularactionisindulgedin,itbecomes aninveterateaddicttothataction.Addictiontoactioncomesinasplitsecondtothemind. Therefore,youhavetofollowstrictrules,regardinghabitsofliving.Theyarenottobedismissedas being unimportant or superfluous. They are important parts of Yoga.

Santosha

ThencomesSantosha.Thisconceptionisratherdifficulttobeproperlyunderstood. Santoshameansahabitofcontentmentandcheerfulness.Thisisavirtuewhichisveryhighly lauded.Contentmentisacontinuedfeast.Itissaidthatakingwasalwayssomuchfullofworry, troublesandanxietyabouthiskingdomandhisdutiesasakingthathesaid,ifhecouldfindoneman whoisabsolutelycheerful,hewouldpayanythingtothatmanandbringhim.Hesentsome messengerstofindoutareallyhappyman.Themessengerswentinsearchofsuchaman.They foundashepherdwhowasalwayssingingasthoughhewasfullofhappiness,andhewasbroughtto theking.Hesaid:“Iamsatisfiedwithtwoloavesofbreadaday.Idonotwantanythingmore”.The secretofhishappinesswashewascontentedwithwhatlittlehegot.Thiscontentmentisavery greatvirtue.Itisverydifficulttounderstandwhatcontentmentis.Somearguethatcontentment wouldputastoptoallprogressandthatonlywhenmanhasgotgreaterandgreaterambitions,he willbegoadedtodofurtheractionsandmakefurtherprogress.Butwhatisprogress?Progressin worldlymatterswillonlybindusmoreandmore.Thisworldisamerevaluelesshusktoberejected, andtherefore,suchprogressisavirtuewhichhasgotnovalueintheeyeofaseeker.Forhimthe senseofvalueisdifferent.Theseekersaysthatinthepleasuresoftheworlddoesnotliethe

PATH TO BLESSEDNESS

realisationofhistruenature.ThegrandeurofSelf-realisationcannotbefoundinallthepleasuresof theworldputtogether.TheanswergivenbyNachiketasintheKathopanishadgivesusthetrue senseofvalue.Whatisworthwhileandwhatisnotworthwhile,weshouldknow.“Isitpermanent; isitlasting?”—thatwasthequestionthatNachiketasput.Hesaid:“Idonotwantthatwhichlasts fortwodaysandthenpassesaway.Iwantthatwhichiseternal”.Thatisthecriterionwhichthe seekertakesandwhenhedoesso,allthepleasuresoftheworldfail.Everythingisperishable.He said:“Rejectthewholething;letitgotohell.Idonotwantit.”Thisistheseeker’sattitude. WhateverGodhasgivenyoubeabsolutelycontentedwiththat.“WhyGodhasgivenmethiskind of nose?” Never entertain such thoughts. Take a keen joy in having what you have.

Youalwaysbroodoverwhatyouhavenotgotandwhatotherpersonshavegot.Itisthe greatesttrickofthemindtokeepyouinsorrow.Aterritorychieftainthinksthatheshouldbecomea king.Akingwantstobecomeanemperorandanemperorwantstoconquerthewholeworld.The beggarlinessofthemindcanneverbesatisfied.Theworldrulerthinksthathemustbecomethelord oftheheaven,andifhebecomesthelordoftheheaven,Indra,thenhewillthinksomethingelse.So, fromthehighestBrahma,whoisthelordofcreation,thereisonlydissatisfaction.Butamanwhois wearingrags,ifheiscontented,ishappy.SobecontentedinwhateverpositionHehasplacedyou. Whateverbeyourabilities,whateverbeyourtalents,whateverwealthyouhavegot,whateverdaily needs you get, be contented with them. Then you have got the key to all happiness and peace.

Onemoreimportantthing.Whenyougetcontentmentallrivalrygoesaway.Otherwiseyou willthink:“Thatmanhasgotthat,Ihavenotgotthat”.Thisjealousyisthere.Butwhencontentment isthere,youarehappy.Thespiritofrivalrydisappears.Outofrivalrycomesjealousy,envy, competition,hostility.Ifyoucannotgetwhatanotherhasgot,youatleasttrytodeprivehimofwhat hehasgotandbringhimtoyourownlevel.Humanjealousyissuchthatifyoucannotrisetoanother man’slevel,youwanttopullhimdowntoyourlevel.Youmakesomebadreportsabouthim.Soall thesethingscomeduetoabsenceofcontentment.Contentmentgivesawonderfulpurifyingeffect tothemind.Mindisridofhostilityandpettinessandthisactionwhichcontentmenthasuponthe mind tends to purify the mind. Have serenity which is the essential prerequisite for contentment.

ThiscontentmentshouldnotbeappliedinyourSadhana.Thereyoumusthaveinfinite discontent.Youshouldnotbecontentwithyourdevotion,orwithyourlovefortheLord,your developmentofmercy,etc.Youshouldfeel:“Iamstillimperfect.Whereismydevotion?”You shouldalwayscompareyourselfwiththegreatsoulswhohavegonethroughtheagonyof separationfromtheLord,likeChaitanyaMahaprabhu,Ramalingaswamyandothers.Theiragony madeitimpossiblefortheLordtodenythemHisDarsan.Sointhespiritualfield,youshouldhave discontent for your attainments.

Tapas

WhatisTapas?Therearesomanyconceptions,someignorantandabsurd.Somepeople thinkthatifyoustandwithonelegraisedoronehandraised,thatisTapas.Standingincoldwaterin winter,standingonone’shead,buryingoneselfinearth—theseareconsideredtobevariousforms ofTapas.ButwhatisactualTapas?WhatistheinnerformofTapas?Thatisthequestionwhich everyintelligentaspiranthastounderstand.Peoplegotofoolishextremesbynotunderstanding whatactualTapasisandwhatactualplaceithasinYoga.Tapasliterallymeansblazingorburning.

Itconveysthesenseofheatandthemeaningofsomethingfiery.Taapaisintenseheat,andTapasis renderingthenatureofmanfiery.Tapasorfieriness—whatdoesitmean?Fireisthemost wonderfulpurifyingagentintheworld,anditalsoilluminesobjects.Thesetwoimplicationsoffire youmustbearinmind.Itburnsupdrossandpurifieseverythinganditisfullofradiance.So Tapasyaisactuallyanyintenseprocessthatburnsupimpuritiesinthenatureofmanandfillshim withtheradianceandpurityofspiritualconsciousness.ThatisthemainpurposeofTapas.Itis purificationandilluminationofaperson’spersonality,andanythingdonetowardsthisendcan legitimatelybecalledTapas.Tapasmayvaryfromindividualtoindividual.Toremoveyour impurity,youmayrequireonetypeofTapas,andanothermanmayrequireanotherkindofTapas; becausetheimpurityofsensualindulgencemaydifferfrompersontoperson.Sothereisno universalformofTapas.Butcertaincommonformsittakes;becausetherearecertainuniversal formsofweaknessfoundcommontoall.Themajorityofpeoplearegluttonousandtheyliketotake alotoffood.Therefore,fastingisauniversalTapas.Fastingasamethodofself-control,asa religiousvowandpenance,asmortificatorymethod,iscommonamongallsaints,seekersand mysticswhostriveforperfection.Theweaknessofsex-impulse,weaknessofindulgenceorcarnal passion,isalsoauniversalweakness.Therefore,arigidvowofchastityforallseekersforms anothercommonTapas.Tryingtocontrolimpuresentimentsandfeelingsofthemindisalsogreat Tapas.Itpurifiesthenatureasnothingelsecando.Therefore,Tapasistocontrolthesensesandto burnthefireofpurityinside.WhataboutexternalmodestoTapas?Theyareindirectmeansof Tapas.Standingfortwenty-fourhourswithoutfoodanddrink,ifonethinksthatitistheonlyTapas, itisbad.ThatTapasisusefulforamanofTamogunaPrakriti.Intensedynamismisrequired,ifone hastoputdeterminedeffort.Tamogunaislethargy,indolence.Onewholovescomfortcannever becomeaseeker.Therefore,inordertocounterthis,ifyoumakesomefieryresolves,forcingthe bodytodosomethingwhichisunpleasant,butyoudoitasamatterofwill,assertingyourmastery overyournature,thismaybeofsomeutility,butthatisnotthegoal.Fastingforfast’ssakeisnot yourgoal.Leavingawaythethingswhichyourmindlikesbestonceinamonth,nottouchingsalt duringNavaratri,etc.,nottakingteaforsevendays—theseareeffortstogainmasteryoverour lowernaturebyadetermineddisciplinethroughBuddhi.TheexerciseofVivekayuktaBuddhiover thesensesandthemindiscalledTapasandeverythingthatgoestopurifyyournatureandfillsyou with Spirit is Tapas. All control of the senses and the mind is Tapas.

Oncetherearoseanargumentintheassemblyofgods.SomesaidthatTapas—takingcold waterbathinwinter,wearingroughcloth,allmortificationofthephysicalbody—issuperior.And someotherssaid,“No,inKaliYuga,verysuperiortoTapasistruth.IfyousticktotruthGodwill revealHimselftoyou.Toamanwhoisabsolutelytruthful,Godwillcome.Harischandra, YudhishthiraandMarkandeyawereallvotariesoftruth”.Thentherewasastiffcontroversy.They decidedtogototheearthtoseethewisepeopleandgettheirverdict.Theyallwentto Naimisaranya.TheretheYoginswerediscussingspiritualmatters.Theyaskedthesages:“Whichis greater,TapasorTruth?”Thesagesdidnotreplyatonce.Theyconsultedeachotherandastonished thepeoplebysaying:“Botharethegreatest.”Thentheyexplained:“Uponthisearthlyplane,the greatestTapasisstickingtotruth.”Ifamanattemptstosticktotruth,hewillknowwhattrialsand tribulationsittakeshimthrough.Ifamanstickstoabsolutetruth,hemayhavetoloseeverything andfacetheworsttrialsandtroubles.SotheysaidtruthisthegreatestTapascharya.Whenthey gavethisverdicttheymeanttosaythatanythingthatbringsyounearertotheTruth,isthegreatest penance.Itmaytakeanyform.Ithasnostereotypedform.ControlofthesensesandmindisTapas. Anythingdonewithdeterminationtoacquiremasteryoverthelowerappetitesistheveryessenceof

PATH TO BLESSEDNESS

Tapas.IfyoudoTapasinthismanneryouwillfindthateverymomenttheweaknessassertsitself, youwillhavetosay:‘No’.IfyouaresincereandearnestinSadhana,youcannotescapefromTapas at any moment of your life.

Svadhyaya

ThefourthNiyamaisSvadhyaya.StudyisSvadhyaya.Itimpliesstudyofscriptures, spiritualbooks—thesourceofourspiritualknowledge,thesourceofreligionandthesourceof divinelivingandknowledge.Theseareembodiedinallthegreatscripturesofallfaiths.The scripturescontaintherevelationsofsageswhohavecommunedwithGodfromwhomtheyhave derivedaknowledgehigherthantheknowledgeofphysicalthings.Thisknowledgetheyhave givenintheformofscriptures.Alltheexperiencesandrevelationsanddeepinnerknowledge derivedthroughmeditationandsuperconsciousstatehavebeenputdowninthevarious scriptures—theUpanishads,etc.Theycontaintherecordedexperiencesoftheancientsageswho haveestablishedthemselvesinahigherspiritualrealmthroughtheirdeterminedefforthaving tappedtheSourceEternalforallknowledge.Theyhavegiventheminandthroughthesesacred books.Theyarethebookswhichrevealtheknowledgeofeternalverities.Theyarethebooks whosedeclarationsholdgoodforalltimes.Theycannotbechanged.Theyarenottalkingabout perishablethings.Theknowledgeofthingsofthisworldchanges,becausethereisachangeinthe thingsthemselves.ButthegreatRealityiseternal,onewithoutasecondandtheknowledgeaboutIt alsotendstobeeternal.Therefore,thefundamentaltruthswhichtheydeclaredcannotvary.They holdgoodforalltimes.Thescriptureshavebeenfurthercommenteduponandelaboratedbyother sages.ThedifferentaspectsofthecentralTruthwhichdifferentmysticsexperiencedintheirown lives,aregivenoutinelaboratedetails.IndiahasproducednumerousmenofGod,andeachoneof theminthedifferentpansofthecountry,fromgenerationtogeneration,hasgivenhisownbooks. Alltheseformthetreasure-housewhichwehaveandfromwhichwecandrawguidancethrough Svadhyaya.Svadhyayaisthekeythatopensanaccessintothevasttreasure-houseofsublime, elevatingandlife-transformingspiritualknowledge.Theygiveusthewonderfulknowledgeofthe waysoflivinginadivineway,sothatwecantranscendthelifeinmatter.Theygiveusthesecretof Sadachara,thesecretofspiritualliving.Allthesecanneverbefoundinanyoftheuniversity text-books.Howtoawakenthedivinitywithinusandhowtoprogresshigherandhighertowards spiritualdevelopmentcannotbelearntfrombooksoflaw,medicine,orbooksonbusiness,etc.To workouttheeternaldestinyofyoursoul,youhavetogotobooksotherthanthecollege-textsand otherbooksthatfilltheordinarylibrary.Youhavetogotothespiritualbooksandthelivesofsaints, whichhavewithinthemselvesthegemsofthetruthsoflife.Andtherefore,Svadhyayaisagolden keythatopensforusthedoorsofthetreasuryofeternalwisdom,thetreasuryofspiritualknowledge whichguidestheaspirantinthepathofperfectionandimmortallife.Thatisthevalueof Svadhyaya.

LetusseewhatisthepsychologicalvalueofSvadhyayaandalsoitspracticalvalue,what mancangainfromSvadhyayainhisusuallife.Ithasgotaverydeepandintelligentreason.We knowthateveryexperienceourmindcomestohave,atoncetakesintheimpressionofitandleaves amarkonitself.Thesemarksbecometheseeds,andyouknowhowthenatureofthemindchanges accordingtotheVasanasthatitgoesonacquiring.Allthesethingsweretakenintoaccount,andthe sagessaidthatifmanistoprogressatallandovercomeunfavourableVasanas,somemethods

shouldbedevisedtocountertheseVasanasthatarecomingintohismindinhisVyavahariclife.For countering these Vrittis they have given us Svadhyaya.

Svadhyayaworksinsomewhatthisway.Supposingyoudriveanailinalogofwoodand yousubsequentlyfindthatitisnotwantedthere.Insteadoftuggingit,youholdanothernailandgo ondrivingthesecondnail.Thepreviousnailwillcomeoutandinthesameprocessthesecondwill havegoneintotheplank.Somethinglikethat—insteadofeverydaytryingtopulloutandthrowout everysingleVasanawhichinvolvesalotofnervousenergy,youdoSvadhyaya.Everydayinthe morningandintheeveningyoutrytocontactthebygonepersonalitiesofdifferentages,sublime spiritualpersonalities,whosewordshavegotapower,fortheyspringoutofactualexperience. They are transforming words.

Soyouplaceyourselfindirectcontactwiththesemaster-mindswhoselivingexperiences fillthepagesofthesescriptures.Whenyoureadascriptureyouforgetthematerialworldandyou areinaworldofideasspringingfromexperience,andthepowerofspiritualilluminationisbehind the words of the sages who have given out the scriptures.

Svadhyayameans,therefore,sittingbeforetheauthorsofthescriptures—Sankara,Jesus, etc.ItisakindofnegativeSatsanga.Youplaceyourselfenrapturedwiththegreatoneswhoare illuminedwiththeradianceofSelf-realisation,whenyousitinSvadhyaya.Thesepersonalitiesare notdeadandgone.Theyarenotextinct.TheyhavebecomeonewiththeeternalSpiritandtherefore theirpersonalityiseternal.Itdoesnotperish.Theirpersonalityisnotlikethepersonalityof ordinarymen,whichchangesateverydeath.Thusyouestablishcontactwiththesageswhoare presentinvisibly.Yougetthecompanyoftheilluminedbyreadingtheirbooks.Itisnoteveryone whoisgiventohaveSatsangawithMahatmas.Onlyafewpeoplegettheopportunityofhaving Satsanga.Therefore,onceyoucomeintopersonalcontactwithsaints,youshouldtryyourbestto getthemaximumbenefitfromthem;andthenyoushouldmanageyourselfbySvadhyaya.Ifyou takethe‘VoiceoftheHimalayas’youfeelthatyouarewithSwamiSivanandajiMaharajandheis speakingtoyou.Authorsaremany.Evenordinaryauthorswhohavenotthepowerofthespirit,are abletoinspire.Evenwhenordinarywritershavegotthatpower,howmuchmoreshouldbethe powerofspiritualwriterswhoseeverywordcomesoutofdirectexperience.Theirexperienceis deeper.Theydonotswaythereaderfromtheemotionalandmentalplaneonly,butgoandtouchthe spiritofthemanwhoregularlytakestoSvadhyaya.EverydaySvadhyayaisaplungeintothe Jnanaganga.Svadhyayagivesyouaspiritualbath.Youarealwaysplungedintotheoceanof Vyavaharicthoughts.Comeoccasionallyinthecompanyofsaintsandyouplungeintothewisdom that flows from their words. This is what Svadhyaya does.

SvadhyayanmaPramadah—saystheUpanishad.NeverdisregardSvadhyaya.Thesages havegivenusthispreciousprocessofSvadhyaya,sothatwemayhavecontactwiththegreatest master-minds.ThatisthegreatpurposeofSvadhyaya.AsyougoondoingSvadhyaya,ifyou deeplygetmergedinthatparticularbook,yourthoughtsbecomecompletelyfixedupondivinity. ThatitselfisasortofSavikalpaSamadhiwiththefeelingofawareness,foratthattimeallworldly ideasareshutofffromthemindandthereisabsorptionofthemindinthespiritualideas.Asyou constantlydothisSvadhyaya,whathappens?Theseideasyoutakeintothemind;sentimentis createdbytheseinspiredideasandyourmindisfilledwithawholewealthofspiritualideas. EverydayinSvadhyayayoutakeinenlightening,higher,inspiringspiritualideaswhichgiveyou

courageduringyourmomentsofdepression.Supposingyouaredepressed,Svadhyayaelevates you,invigoratesandgivesyoueverydaythespiritualmannaofthesoul.Itisthefoodwhichyou take for the soul.

FrommorningtillnightyouareinVyavahara.SomanyideasandsomanySamskarasare formed.So,intheeveningyoushoulddoSvadhyayawhichwilldriveoutalltheanti-spiritual impressionsandallsecularSamskaras.Theyarenevergivenachancetostay.Sotheonepractical utilitarianeffectofSvadhyayaisthetakinginofspiritualideas,sothattheworldlyideasmaybe cloudedbythelatter.Andsecondly,itisagreathelpinconcentrationandmeditation.How?Iwill giveyouananalogy.Now,ouraimistomakeourmindfirmlyestablishedinasinglespiritualidea. Thatistheideainprayerandinallworship,sothatthemindcanultimatelygetitselffixedinone single thought. But the mind always thinks about various undesirable things.

Inordinaryunregenerateman,themindisfullofallkindsofsensualandcarnalthoughts. Allthinkingisaboutsatisfactionofthesensesonly.Allthinkingisaboutobjectsofthisworld.He doesnotknowwhetheranythingexistsbeyondwhathecansmell,touch,etc.Supposeyoubeginto realisethatthesearenotforyourrealprogressandelevation;thenyoutrytothinkgoodthoughts andholdontopureideas.Sometimesgoodthoughtscomein,andothertimesbadthoughtscomein. Themindislikeaflywhichsometimessitsupongoodobjectsandsometimesevenuponspit.Thus yourmindalternatesbetweenthevariousthings.Butthehoney-beealwayssitsuponflowers.It neversitsupondirt.Sothemindhastobeweanedawayfromthefirststageofaflyandthenit shouldbeweanedawayfromthestageofabeeandfinallyestablishedinahigherposition.Itisthis whatSvadhyayadoes.Itbindsdownthemindonlytoelevatingthoughts.Itdoesnotgivechancefor themindtoentertainbadthoughts.Themindtakesinonlywhatisrepeatedlypresentedtoit.Inthe beginningthemindwillrevolt.Butlateron,whenyoubegintogetataste,withoutSvadhyayayou donotliketotakefood.Itisanessentialpartofman.Itisfoodfortherealbeing.Whenthishabitis formedspiritualideasonlybegintodominatethefieldofourmentalconsciousness.Thatisthedeep inner psychological working of Svadhyaya.

Supposingthereisabigrace-horsecostingfifteenthousanddollars.Theownerwillnot allowittorunhereandthereandtakeineverykindoffood.Onlyconcentratedfoodwillbegivento it.Similarly,themindisaveryprecioushorse.ItwilltakeustoBrahmapuriortheSupremeAbode. Supposingtheownerdoesnotwantthehorsetogohereandthere,hewillselectgoodgrass.Hewill takethehorsethere,driveapeginandtieitarounditwitharope.Here,thereissomedegreeof freedomtothehorse.Itisalimitedfreedom.Supposetheropeisaboutthirtyyardslong,thehorse canmoveaboutwithinacircleofsixtyyardsdiameter.Itmeansthateventhoughitistieddown,it hasgotfreedomtotakeanythingthatitlikeswithinthatarea.ThatiswhatSvadhyayadoes.Ifyou taketothehabitofSvadhyaya,itcreatesinyourmindanewpasture-ground.Formerly,itwas limitlesslyroaming,butnowyougivetothismindaconfined,selectedfieldforitsintake.What happensisbyconstantlyconfiningittothisframe-workofSvadhyaya,themindgoesontakingthe ideacontainedinthespiritualtexts.Itdoesnotgobeyondthesebounds.Itbecomeshabituatedto Svadhyaya. This is another aspect of Svadhyaya, which all seekers should understand.

So,wefindthatitisnegativeSatsanga.Itgivesusaccesstotheeternalwisdom,expressed byilluminedsoulsanditbringsusintospiritualharmonywiththosepeopleandalsogivesanew pasture for the mind and acts as a bar to bad Samskaras coming in.

Isvara-Pranidhana

Isvara-PranidhanaisthefifthimportantaspectofNiyama.ItisthehighestofNiyamas.And mindyou,these(YamaandNiyama)arethestartingofthespirituallife.Butitdoesnotmeanthat yououtgrowtheseatanytimeofyourspiritualquest.WhenafterpractisingYamaandNiyamayou practiseDharana,itdoesnotmeanthatyoucangiveupYamaandNiyama.YamaandNiyamahave tobecontinued.Youcannotremovethefoundationwhenyouarebuildingthestructure.Yamaand Niyamashouldbecontinuouslypractiseduntilyouattainillumination.Aftertheaspirantattains illuminationhehasnottotrytopractiseYamaandNiyama,becausetheyformhisverynature. Goodnessformshisverynature.Alltheactionsofarealisedsagewillspontaneouslyexpressthese things.Whenadancerislearningtodance,shehastoconcentrateuponhersteps,butwhenshe becomesamaster,sheneednotconcentrateuponthem.Sheneednotthinkaboutthem.Shewill nevertakeawrongstep.Untilthatstagetheyhavetobeconstantlypractised.Isvara-Pranidhana means‘placingyourselfinGod’.Thatis,everlivingintheconsciousnessofthedivinepresence, andwhatdoesthisimply?Eventheworstman,whenheisbeforeadeity,ishumbleandhiswhole attitudeundergoesachange.Themomentyouareinthepresenceofahigherpower,youfeelyour lowliness.Isvara-Pranidhanaimpliesholdingtoaconstantattitudeofworshipfulness,devotion, faithandhumility.WhenyouareconstantlytryingtolivewiththefeelingofthepresenceofGod, youcannothaveegoism.Itisaveryeffectivemethodofconstantlykeepingincheckyouregoism, whichchangesyourattitudetooneofworshipfulnessanddevotion.Thusitfacilitatesyourgoing intocommunionwiththeLord.Isvara-PranidhanaaimsattheobtainmentofcommunionwithGod.

ThesemeasuresaredifferentaspectsofYoga.Theactionsofapersonwhofeelsthe presenceoftheLordeverywhere,becomeautomaticallycontrolled.Hecannotdoanunworthyact inthepresenceofGod.Whenyouaregoingtoofferyourentirelifeinitsinwardandoutward aspectstoGod,youwillnaturallyseethatyouractivities,mental,verbalandphysical,arekept virtuous,flawlessandperfect.Automaticallythesincereandearnestpracticeofthepresenceofthe Lordslowlybeginstoexerciseapowerfulinfluenceinthevirtuousseeker.Themomentyoubegin todoanact,youfeelthepresenceoftheLord(Visvasakshi).Soyouareverycarefulnottodoany wrongaction.‘Imayhidefromthemortalman,butIcannothideanythingfromtheLord.SoImust donothingunworthyinHispresence’—thisBhavaiscreatedintheseekerwhofeelsthepresenceof God always.

ThereisaSufistoryinwhichthemastertriedtoinculcatethespiritofIsvara-Pranidhanain hisdisciples.TheSufimastercallssomeofhisdisciplesandgivesthemeachapigeonandsays: “Todayweshallhaveafeastpreparedoutofthisbird.Youshouldkillthisbirdinaplacewhereno onewillsee”.Eachdiscipleleavestheplacewithpigeoninhishandsforkillingitinaplace unnoticedbyothers.Aftersometimethedisciplescomebacktothemaster.Themasterquestions eachoneofthem:“Wheredidyougotokillthebird?”Onedisciplereplies:“Ihidbehindthedoor andkilledit.”Anotherdisciplereplies:“Ihidbehindthetreeandkilledit.”Atlast,onedisciple comesbackandpresentsthepigeontothemaster.Hesays:“Iwasnotabletokillit;Icouldnotfind aplaceunobservedbyall”.Themastersays:“Theyallfoundaplace;whyyoualonecouldnotfind aplace?”Thedisciplereplies:“Master,whereverIwentIfoundthattheLord’seyewasuponme.I wasneverawayfromGodunobservedbyhim.SoIcouldnotkillthebird.”ThatwastheBhava. Somesweetsaregiven,withthecommand:“Goandeatwherenoonesees.”Onemancomesback andgivesitsaying:“IcannotseeaplacewhereIcannotbeseenbyGod.”SotheBhavaofthe

presenceofGodcomestohimwhoautomaticallytriestoliveintheBhavagivenintheeleventh chapterofSrimadBhagavadgita.InthatchaptertheLordsays:“IwillgiveyoutheDivineeye,and youwillbeabletogazeatMyuniversalform.”HegivesArjunatheDivyadrishtiorDivya Chakshus,andthenrevealsHisCosmicform.WhereverArjunalooksheseesnothingbuttheLord. Inallthingsoftheearth,movableandimmovable,everywhere,hefeelseverythingcompletely permeatedbytheDivinepresence,andthisVisvarupa-Darsanaisaclueforcompleteabsorptionin the presence of the Lord.

Therewasalabourerwhowasilliterateinamonastery.HisnamewasLawrence.Hehad beengiventhesweeping,diggingandothermenialservices.Forseveralyearshewasworkingin themonasteryasanordinaryworker,andaftersometimehewasgivenpromotion.Hewasputinthe kitchenandhewaswashingthevessels.Lateron,hewasmadeanassistantcook,andthenthechief cook.Forforty-fiveyearsheworkedinthesamemonastery.Slowlyhebegantofeelasenseof sorrowthatwhileallthosemonkswerespendinghoursandhoursinmeditationandprayer,healone wasnotabletodevoteevenfiveminutesforthatpurpose.Hehadtowakeupbeforeeveryoneand hadtogotobedlaterthanall.Hefeltthatwhereasotherswereprogressingspiritually,hewasnever gettingtimeforspiritualSadhana.Necessityisthemotherofinvention.Theabovethoughtskept hismindoccupied.Alwayshethought:“IamnotabletocarryondevotiontoworshiptheLord.”

ThisthoughtconstantlymadehimthinkofGod.“Why,OGod,youareplacingmeinthis position?”—hewentonconversingwithGod.HewasneverabletoforgetGod.Healways appeared to be filled with divine spirit.

HewhothoughthehadnevertimetomeditateonGod,wasactuallylivinginthepresenceof God,andpeoplebegantoobservethatbrotherLawrenceseemstobelivinginsomeotherworld, becausehiswholemovementbecamelikethatofonewhowasabsentfromhere.Thoughhisbody washere,hisheartandthegreaterpartofhismindwereinthepresenceofGod,prayingtoHimand alwayssendingpetitionstoHim.ThatbecamehisYogaandhiswholeSadhanawasavitalfeeling ofGod’spresenceinhisheart.Whenthistransformationcametohim,everyonecametobe attractedtowardshim.Peoplewhosoldvegetables,eggs,etc.,aftertheirbargainwasover,beganto lingernearthecharmingpersonalityofbrotherLawrence.Otherholymenandmonksbelongingto othermonasteriescametovisitthismonasteryforthepurposeofseeingbrotherLawrence.They said:“YouseemtohavetappedsomesourcewherefromBlissseemstocomeandanimateyou.” Thoughhedidnotliketowriteorsayanythingabouthimself,yet,whenlovingpressurewas broughttobearuponhim,hewroteanumberofletterstoearnestseekerswhosoughttoknowthe secretofhisowninnerwealth,andeachletterwasatreasuretothepersonwhoreceivedit.Andafter histimeallthesepeoplemettogetherandputthoseletterstogether,andthisseriesofletterswritten bybrotherLawrencetovariouspeoplecametobeknownas “ThePresenceofGod—byBrother Lawrence.” It has been translated into various languages.

WhatisthewonderfullessonthatisgiventousbythewonderfullifeofPrahlada?Hesaw onlyNarayanaeverywhere.HisfatherHiranyakasipuwascruelandalsoanatheist.Prahladawas blessedwithspiritualknowledgeevenwhenhewasinhismother’swomb.Themomenttheyoung boywasputtoschoolhebegantocollecttheboysandsingtheLord’sName.Theteacherwas terrified,forifthisnewsreachedtheking,hisheadwouldbeoff.Hetriedhisbesttodissuadehim fromrepeatingthenamesoftheLord.Theteachersaid:“ForGod’ssakedonotsingtheLord’s Name.”Whenthisnewsreachedtheearofhisfather,hetriedtochangehischild.Heaskedthechild

nottorepeatthenameofNarayana.Prahladareplied:“Narayanaisthelifeofmylife.”Thenthe fathertriedhislevelbesttokilltheboy.Hepushedhimfromthetopofamountain,hadhimbitten bytheserpentsandputhimintofire.ButeverytimehetooktheNameoftheLord.Hewasmadeto drinkpoison.Hewasthrownintowaterandboilingoil.Everywhere,hesawNarayanaonly.Hesaw nothingbuttheLord.Atlasthisfatheraskedhim:“WhereisNarayana?”Hereplied:“Youare askingmewhereHeis.Thequestiontobeaskedis‘whereisHenot’?”Thefatherasked:“Thenis Heinthispillar?”,andhegaveanangrykicktothepillar.Immediatelythepillarwasrentasunder andLordNarayanacameoutintheformofman-lion(Nara-Simha)anddestroyedHiranyakasipu.

ThecentrallessongiventousinthestoryofPrahladaisthattheLordiseverywhere.The entireuniverseisfullypermeatedbytheLord.Whateverishere,whateveristhere,ispervadedby theLord.Asbutterpervadestheentiremilk,evensotheLordispervadingtheentireuniverseand withthisremembranceoftheallpervadingnatureoftheLord,thecommunionwiththeLordis neverbroken.ItisthesurestmethodofestablishingoneselfinYoga.UltimatelyYogameans perfect,integralunionwiththeLord.Itispavingthewayfortheperfectunioninthedeepestdepths ofYoga.Allthesagestriedtogivethislessonindifferentways.WhenNamadevawaspreparing Rotti,adogcameandsnatcheditaway.Heranafterthedogtakingabowelofgheesaying:“Itwill affect your throat; it is dry; so take this ghee.”

Anotherstoryishere.AsaintwentonapilgrimagetoBanares.HetookGangawaterfrom Banares.ItisthepracticeofpeopletotakeGangawaterfromBanaresandtakeittoRamesvaram, wherealsothereisatempleofLordSiva.HewasgoingtoRamesvaramcarryingthewater.He came,afterseveraldays’travel,neartheRamesvaramtemple.Itwasahotsunnyday.Nearthe templeanasswasinastateofexhaustion.Ithadfallenanditwasdyingonaccountofextreme thirst.Allthepeopletherewerebusywiththeirworshipinthetemple.Noonehadtimetoattendto theass.ButthisdevoteewasfeelingthepresenceofGod.Whenhewentneartheass,hethought: “WhenIhavethislivingLord,whatbetterusecanImakeofthisGangawater?”Hepouredthe waterintotheopenmouthoftheass.HefeltthathewasofferingittotheLordHimselfinthe physicalform,andthedeitywhichotherpeopleworshipinthetemple,appearedbeforehimand blessed him.

InGazipurtherewasasaintlivingbythesideoftheGanga.Adacoitbrokeintohishouse. Hehadsomesilvervessels.Formanydaysthedacoithadbeenwatching.Alotofdevoteesusedto giveofferingstothesaint.Thedacoitthoughtthattheremustbesometreasure.Inthefirstchamber thevesselswerekept.Whenthethiefbrokein,therewasalotofutensils.Hetookthemandfilled hisbag.Itmadenoise.Thesaintwhohearditsaid:“Whatisthis?Someanimaliscoming.”Sohe justcameoutofhismeditationandsawabigman.Whenthethiefsawhim,theformerbegantotake tohisheels.Immediatelythesainttookthebagofutensilsandranbehindthethiefaskinghimto stop.Heovertookthethiefandsaid:“Whyareyouafraid?Theseareyours.SomemoreIwillgive you.”Andthusthethiefwassentawaywithallthethingshehadinhishouse.Yearslater,when SwamiVivekanandawasgoingonapilgrimagetoKedar,Badri,etc.,hesawaSadhulyingonthe icyregion.Inthosedaystheconditionsoftravellingwerequitedifferentaltogether.Thentherewas noproperrouteandnoproperfacilities.Withgreatdifficultyhewasmakinghispilgrimage.Itwas onhiswaysomewherethathesawtheSadhuintheicyregion,lyinghelpless.Vivekanandagave himhisownblanket.AtthattimetheSadhulookedup,andfindingthatVivekanandawasaspiritual man, began to narrate something of his past life.

“HaveyouheardofsaintPavahariBaba?”,heaskedSwamiVivekananda.Thenhetoldhim allabouttheincidentthathappenedinthelifeofPavahariBaba.Hecontinued“Iamthethief.From thatdaywhenthesainttouchedmeatransformationcameintomylife.Irepentedmyaction bitterly.SincethattimeIamtryingtoatoneformysins.”Thatisthepowerofthesaints.“Godis everywhere”—thisfeelingisawonderfulmethodofprogressinginyourattempttocommunewith God and ultimately become one with Him.

ASANA

BythepracticeofYamaandNiyama,theexternalandtheinternalnatureofmangets purifiedandbecomesreadyforthereceptionofthehigherexperience.Thenhegoestotheessence ofhisphysicalnature.Thisisthethirdstage.Thisrequiresadeepunderstandingoftheconstitution ofman.Youknowthebodyismadeupoffiveelements.Itismadeupofinvisible,rapidly-moving electrons.Theprotonsandelectronsaretheinnermostpartsofyourmaterialbeing.Andyouknow howallthesethingsoftheuniversearetheproductsofthethreequalities,Sattva,RajasandTamas. Whatarethey?Theyarethreedifferenttemposofvibrations,thegrossestvibratingtempotending to be Tamasic, the subtler one tending to be Rajasic and the subtlest tending to be Sattvic.

ThepurposeofthethirdstageofRajaYoga,viz.,Asana,istobringaboutperfect Sattvagunaineverypartofthebeing.Everythingshouldbepervadedbythequalityofharmony, Sattva.ForthatpurposesagePatanjaliprescribedtheAsana.ItisnottheAsanawhichwedoin HathaYoga.InRajaYoga,inasmuchasthethirdstepistobringaboutastateofperfectbalance,a perfectSattvicvibrationinthebody,Asanaisatrainingordisciplinetomakethebodycompletely quiescent,absolutelystill,withouttheleastmovement,asstillasastone,sothatthereisnottheleast disturbance.Anydisturbance,anyshaking,anymovementinthebodyhasitsnaturalreactionupon themind.Bodyandmindarenotdifferentwater-tightcompartments.Theyareinterdependent.If youmakeviolentmovementsinthebody,theyreactonthePranawhichinturnreactsonthemind. Andifyoubringaboutabsolutestillnessinthebody,Pranawillbecomesteady,andmindalsowill tend to become steady. That is the purpose of Asana.

ThereforeAsana,accordingtoPatanjali,meansdiscipliningoneselftomaintainingfora longtimeanabsolutelysteadyandstillposture—motionlessness.Whenyoubecomeabsolutely motionless,breathalsobecomescontrolledslowly.Thebreathgetsregulated.Youcansteadily maintainapostureonlyifitiscomfortable.Ifthepostureisuncomfortable,manwillwanttochange it. So you want a comfortable posture, so that you may remain in it for a long time.

“Sthira-SukhamAsanam—Postureisthatwhichisfirmandcomfortable.”Asteadyand comfortableposealonewillbeabsolutelymotionless.Toachievemaximummotionlessnessforthe maximumpossibledurationisthecentralpurposeofAsana.Dayafterday,theaspiranttriestostill himself.TherebyRajasgetscontrolled.WhenRajasiscontrolled,Tamasisalsocontrolled,because RajascontainsinitselfTamasalso.Thehighercontainstheloweralso.TheTamasicvibratory tempooftheinnercellsiscompletelyeliminatedandtheRajasictempogetscontrolled.Ifitisnot controlleditmakesthemindoutgoing.AstateofsupremeSattvaprevailsineverycellofthebody.

Asanahastobeperfectedbycontinuousdailypractice.Intheinitialstages,itmaytake sometimetostrikeupontheproperAsana.Padmasanamaysuitsomepeople,butitwillnotsuitall people.Siddhasanawillsuitsomepeople.ForsomepeopleSvastikasanaissuitable.Youwillhave tofindoutwhichAsanaisthemostsuitableforyou.Youcannotcentreyourminduponanyone Lakshya as long as you do not forget the body.

WhenyouareabletositcontinuouslyforthreehoursononeAsanaatastretch,itiscalled Asanajaya.ItmakesthebodycompletelySattvic.TheRajasandTamasarecontrolled.Asanajaya preparesamantoproceedtothenextstep,Pranayama.Inthebeginning,ifyougetpainwhile sittingonanAsana,youshouldcomebackfromtheAsanaandtakealittlerest.Youmustadopt somepracticalmeasures.Ofcourse,somepainhastobeenduredinthespiritualpath;becauseyou aregoingtoattainthehighestbliss.Nosacrificeistoomuch.Therealseekerthinksthathehas renouncednothing.Ifyouthrowawaysomedudcoinsfromyourpocketwhenafriendpromisesto fillthepocketwithgold,youcannotsaythatyouhavesacrificedanything.Similarlyyouaregoing tosacrificetheworthlessthingsoftheworldinreturnforthehighestimmortalbliss.Therefore, Titiksha is necessary, and Vedanta mentions Titiksha as one of the Shad-Sampat or six virtues.

Iftheaspirantpractisessteadyposture,theentirevibratorytempoofthecellsgets transformedintoSattva.WhenSattvapredominates,thePranagetsequilibrium.NowtheYogi takes to the practice of Pranayama for regulation of breath.

AsanaalsoisasortofTapascharya.Thereisalwaysanurgeformovementinthebody.By Asana, you try to resist that urge. Therefore, it brings about self-control.

TherearefourAsanas,Padmasana,Siddhasana,SvastikasanaandSukhasana.Thereisalso anothersetofeightAsanaswhichallfulfiltheconditionsofcomfortandthepossibilityoftheir being practised for a long time.

AnothereffectofAsanaisthatitconservesenergy.Movementdissipatesenergy.Whenyou moveyourbody,thereismorewasteofbreathandthereismorewearandtearwhereasperfect steadinessofAsanaforthetimebeingcompletelyminimiseswearandtearandthusconserves energy.Youwillunderstanditifyouconsiderthehibernationofcertaincreaturesincoldcountries. Forsixmonthstheyfastandtheydonottakeanyfood.Butthereisnowastageofenergy,because allmovementisstoppedandallenergyisthereforekeptatstandstill.Thisconservationofphysical energy is converted into subtle energy by Pranayama and utilised for concentration purposes.

AnotherpointtobenotedisthatthemoreyouproceedinAsanas,themoreyougainmastery overanabsolutelyunshakenposture.Thesensationofthebodybeginstodiminish.Your connectionwiththebodyismadefinerandfiner.Normally,thebody-consciousnessisverygross, andeverysensationiscarriedtothebrainanditisfeltasanacutenervousexperience.Thatstateof nervousexperienceischanged,thefeelingofsensitivenessisslowlydiminishedandthenervous experienceofsensationisminimised.Therefore,byabsolutecontroloverAsanasyouslowlybegin togooverbody-consciousness.Itdoesnotmeanthatyouhaveattainedspiritualconsciousness,but thereissometranscendenceofbody-consciousness.Whathappensthen?Thepairsofopposites likeheatandcolddonotaffectyou.YoucangoandsitnakedonthebankofGangainwinter.You willnotfeelthecold.ThatisthepeculiarpowerofAsanajaya.EvenremaininginGangawaterif

PATH TO BLESSEDNESS

youmeditateandmakeyourposeabsolutelysteady,youwillhavenomoresensation.Thiskindof steadinessinonepostureisnecessaryifyouhavetogotothefurtherstages.Because,aslongasthe bodyreactstotheexperienceofthepairsofopposites,themindispulleddowntothebodyandit cannotbefixedupontheinnerLakshya.Asyouprogressandacquiregreaterandgreatersteadiness inAsana,youbegintoriseabovetheexperienceofthepairsofopposites.Asanajayaisattainedby meditating on the Infinite. By sheer will-power you cannot make the body steady.

Thesecretofmakingthebodysteadyistotakethemindawayfromthebody.Allowthe mindtoholdinitsconsciousnesstheconceptionoftheformlessinfiniteexpanse.Theverythought offormshouldgoaway.Thenwhathappens?Thethoughtofbodyitselfdisappears.The conceptionoftheformlessInfiniteenablesthepractitionertoforgetthefinitebody.Thisiscalled Pratipaksha-Bhavana.HoldtheconsciousnessoftheformlessInfiniteandtheconsciousnessofthe finiteformgoesaway.Asaresult,thebodycontinuestoremaininthesameposture.Itisleftlikea blockofwoodorapieceofstone.Thatisthesecretofgettingabsolutesteadinessofposture.You willhavetotakethemindawayfromthefinitebodyandholditontheideaoftheformless Infinite—Ananta.

Somecommentatorssay,Anantameanssnake,whichissupposedtoholdtheearth,because ifyouholdsomethingheavyyoucannotmove.Butanothercommentatorsays,Anantameans Infinite.Bysteadypostureallmetabolicprocessesareminimised.Thesteadinessofthebodyhas effectonthemindandPrana,andenergyisconserved.Itcanbeutilisedforconcentration,andone becomes impervious to the effects of the pairs of opposites.

PRANAYAMA

PranayamaisthefourthlimbofRajayogaexpoundedbyPatanjaliMaharshi.Inamost scientificmannerheproceedsfromtheexternalmostsheathofmanandslowlyproceedstothe subtlerandsubtlersheaths.Breathandmindarecloselyinterdependentandinterpenetrating. Controlofbreathmeansthecessationoftheoutgoingandingoingmovementsofbreath.Breathis thegrossrepresentativeofthesubtle,vitalforceinsidethebody.Justasbycatchingholdofthekey ofatimepieceyoudonotallowittomoveandthesubtlercogwheelsandfinallythesubtlest hair-springcometoastandstill,evenso,bythecontrolofthatforcewhichsetsintomotionthe mind,themindstopsitsmotion.ItisPranathatmakesthemindmove.IfthePranaisstoppedthe mindcannotmoveandastateofstillness(Manonasha)comes.Therefore,stoppingofthe movementofPranaisPranayama.ItisnotthenineortenvarietiesofPranayamasgiveninHatha Yogatexts.ThevariousPranayamasinHathaYoga(Sitali,Sitkari,etc.)arenotmeanthere.Itis concernedwithKumbhakaonly.ThereisexternalKumbhaka.Whenyouhaveexhaledstopthere anddonotinhale.ThatisexternalKumbhaka.Similarly,ifyoustopthebreathinside,itisinternal Kumbhaka.Sometimesautomaticallybreathstopswhetheritisinsideoroutside.ItisKevala Kumbhaka.ByPranayamaalltheinternalorgansofmanbecomepurified.Weknowthatthereis Rajoguna,SattvagunaandTamogunainaperson.OuraimistobringSattvagunatoitsmaximum expressionandmanifestation.ButthereistheveilofimpuritythatdoesnotallowSattvatomanifest itselffully.PranayamaremovestheveilofimpurityandmakesSattvafullymanifestitself.Thatis themainpurposeofPranayama.Onehastoslowlystopthemind,becausemindandPranaare

closelyinterconnected,andconsequentlypurifythemindandthroughpurificationremovetheveil thatpreventsSattvamanifestingitselffully.WhenSattvasupervenes,allgoodideascomeandone becomesestablishedinYamaandNiyama.Everythingbecomesfine.Mindissteady.Therefore fitnessforthepracticeofconcentrationisattained.ThepurposeofPranayamaistomakethe aspirant fit to practise concentration.

PRATYAHARA

AllthefirstfourAngasofAshtangaYogaareinthenatureofpreparationsratherthanYoga proper.Theyaretheground-workofYoga.InJnanaYogatheactualYogaisNididhyasana(deep meditation)andinordertomakeyoufitfordeepmeditationyougooncontinuouslyhearingthe TruthsoftheUpanishads—theinnernatureoftheReality—fromtheSadguru.Ifthesameideagoes oncoming,thesuggestioncontainedthereinlateronworks.EverydaytheGurutellsyouthatyou arenotthisbody,notthisficklemindandthatyouaretheeternalimperishableAtman.The consciousnessinsideisthenaroused.Thatessentialconsciousnessthatisdormantandsleepingis subjectedtothispositive,inspiring,trueideawhichrevealsthenatureofyouressentialSelf.Ifthe dormantconsciousnessissubjectedtoaconstantflowofthesethoughts,slowlythethickveilof wrongthoughtispenetratedandtherightthoughtreachesthecentreofconsciousnessandthereisa peculiartransformationinyourconsciousness.Theconsciousnessthat‘Iamthebody’,‘Iam suffering’,etc.,slowlybeginstodisappear.Yougetfreedmoreandmorefromthebondageofbeing tiedtothebody.Asubtlechangebeginstohappeninyourconsciousness.Youfeelthatthebody alone experiences and you are unaffected. This imperceptible change takes place.

Astoryistoldthatalionesswasabouttoattackaflockofsheepthatwasgrazing.She spranguponasheepbutmissedheraim,andshecrashedagainstarockanddiedontherock,andin thecrashshegavebirthtoachild,cub.Theshepherdwasdeeplymovedbytheincident.Hetookthe cubandsomefoster-motherwasfoundintheflockandthecubgrewinthemidstofthesheep. Graduallyitgrewintoitsfullsize.Itwenttothepasturealongwiththeshepherd,gotfrightened withtheleastnoiseastheothersheepwerefrightened,anditsconsciousnesswasonewiththe consciousnessoftheflockwithwhichithadcomeintocontactfromitsverybirth.So,evenafter growingintoabiglionitshowedthequalityofthesheep.Thenonacertainday,anotherlioncame andattackedtheflock,andthesheepinterrorbegantobleatandrun,andthislionamongthemalso raninterror.Thesecondlionwaswonderstruckandsaid:“Whythislionisafraidofme?This shouldnotbe.”Itranafterthefirstlionandcalledout:“Stopbleating;whatisthisstrange behaviour!Doyouknowwhatyouare?”Itsaid:“Iamasheep.”Thenthesecondliontookthefirst onetosomewaterandsaid:“Look.”Itlookedandsawitselfasalionwithfullstrength.Thenthe secondlionsaid:“Roarlikeme.”Thefirstlionobeyedtheinstructionandgavearoar.Thenitgot backthelion-consciousnessandwenttothejungle.“Similarly”,thewisesay,“Youareinfact Satchidananda,eternalExistence,immortal,imperishablesubstance.Thereisnodisease,no weakness,noimperfection.Youareeverperfect,resplendentbeing.Thisideayouhaveforgotten and therefore you think that you are this body.”

Evenwhenyouwereachild,yousaid‘I’.This‘I’isthesamewhenyouareachildora grown-up.Yourattitudeisdifferent,yoursentimentsaredifferentandyourambitionsaredifferent,

PATH TO BLESSEDNESS

yetthesame‘I’continues.Thoughyoufeelchange,yetyoufeeltheunchanging‘I’.Evenafteryou havebecomeafatherwithallresponsibilities,youknowthatyouarethesamemanwhowasachild, whowasayouth,whohasmarried.Whenyoubecomeagrandfather,thenalsoyouknowandfeel: ‘Iwasachild,aboy,amarriedmanandhavenowbecomeold.’This‘I’remainsunchanged.This ‘I’ is Satchidananda.

Byconstantlykeepingyourconsciousnesstothecurrentoftheidea:‘Iamnotthisbody’, youarenottroubledbythegrossconsciousnessandlateryoubecomeimpervioustotheinfluences oftheexternalbody.ThestateofSthitaprajna,whoisestablishedintheknowledgeoftheSelfis describedintheBhagavadgita.YoushouldpractiseSravana(hearing)andManana(thinkingover andoveragainofwhatyouhaveheard),andthencomesdeepmeditation,totheabsoluteexclusion of all other distracting thoughts. Then follows purification of your internal and external nature.

Yamaispurificationofyouractionsbycultivatingvirtues,sothatyouareestablishedin virtuesandyouneverdoanythingbad.ThenNiyamamakesyourdailyactivitiesflowtowardsGod, andthereaftertheinnermostpartsofthisbodymadeupoffiveelements,theverycells,arebrought intoanabsoluteSattvicvibratorytempothroughthepracticeofAsana,byholdingthebodyinan absolutelyunshakensteadyposition.Younextgotothevitalsheaththroughregulationofbreath, Pranayama.Bycontrollingthebreathyoucontrolthemind,andthentheveilthatcoverstheSattvic nature is removed by the practice of Pranayama.

FromthefifthAnga,RajaYogaproperstarts.Thereyoutakeupthemind.Mindisthe instrumentfortheattainmentofthesupremefruitofYoga.Mindthatisfilledwithimpurityisan obstacletoYoga;butthatverysamemind,whenitbecomesrefined,whentheMalaisremoved, whenthefacultyofoscillationisarrested,becomesthemeansforYoga.Eventhereyoumust remember that only up to a certain extent it is a help and after that it is a bar.

TranscendingthemindisthepurposeofYoga.Supposethereisabigpaper-kite.Itwillnot flybyitselfbutwilldropdown.Inordertomakeitflyyouwantathreadtobeattachedtoit.You slightlypullthethread.Ifthethreadisnotthere,itwillnotrisehigher.Butafterithasrisenhighin theatmosphere,thethreadactsasabar.Thenitbreaksthethreadandgoesfurtherhigherupinthe atmosphere.Similaristhecasewiththemind.Initiallythemindisusefulingoingup.Butatlastyou havetogobeyondthemind.Ifyouwanttoenterahighterraceyouwantaladder.Butyouhaveto giveuptheladderafteryouhavereachedthehighestrunginit.WhentheYogireachesacertain stageinhispractice,hefindsthatthemindisofthenatureofanobstacle.Itisscatteredoveran infinitenumberofthings.Itisattachedtosomanythingsandithasgotthroughassociation,asortof mentaladdiction.Inthepresenceofobjectsyoumaynotfeelthatyouareattached,butwhenyoudo nothavethemyoufeelthatyouaremissingthem.So,thefirsttaskoftheYogiistowithdrawthe mindfromtheobjects.Whydoyougooutside?Whydoyousearchforhappinessoutside?Thatis not the real goal.

Youcanuseanymethodbutonlyweanawaythemindfromitstendencytogotowards objects.Sometimesyoumayhavetousepersuasion.Sometimesyoumayhavetoarrestitbysheer force.AtothertimesyoumayhavetotakethehelpofPranayama.Invariouswaysyoutryto completelybreakdownitstendencytogotowardsobjects.Thisisthefifthstagewhenyougive

yourwholeattentiontowithdrawingthemindfromthesenses.Forthispurpose,youalsoremove the senses from sense-objects. Herein comes the need for isolation.

Whydopeoplegointoseclusion?Because,theretheydonotfindsomanyobjects,which attractthecommonman’seye.Atonestrokeyoulessentheflowofsensestowardsobjectsbygoing intoseclusion.So,forPratyaharaaYogishouldnotliveamidstcitiesandbusythrongofmen.You shouldnotconstantlykeepthemindamidstobjects.Lateron,youmay,withcaution,moveabout amidstobjects,butinthebeginningwhenyouarepractisingPratyahara,itisnecessarythatyou secludeyourself,sothatitfacilitatestheprocessofwithdrawalofthemindfromexternalobjects. Whenayoungplantisplantedyouhavetofenceitup.Otherwiseevenalittlelambcanchewit. EvensowhenYogaistender,thisfencingofYogabyisolationisnecessary.Butwhentheplant grows into a mighty tree, there is no need for a fence, and you can tie even an elephant around it.

YoumayaskwhyinAnandaKutir—SivanandaAshram—thereissomuchrushofpeople. Herethereissomedistinctness.Herewehavechosenthepathofdiscipleship.AllourYogais centralisedandchannelisedthroughdiscipleship,becauseweareundertheconstanthaloof GurudevSriSwamiSivanandaji’sgrace.Weareinafortress.Thepresenceofthegraceofa realisedsagehereactsasafortress.OurYogabecomesprotectedbyourGuru,becauseour consciousnessbecomesabsorbedindoingGurudev’swork.Youarenotallowedtogohereand there.Theconsciousnessdoesnotwaverhereandthere.Thatiswhyitisnecessarytohave protectionduringthestageofPratyahara.AsdayafterdayyougoonmakingthisAbhyasaof Pratyahara,yourmindgetsthehabitofinwardness.Then,evenifthesensescomeintocontactwith theirobjects,youbegintoexperiencethattheobjectsdonothavethepowertodrawoutthesenses,

Ifthemindislinkedwiththesense-objects,thesensesgototheobjects.Whenthemindis reposedinyouridealitkeepsthemindalwaysbusy,andthetemptationsdonotdrawitout.Onlyin carelessmomentsthesensesmaybedrawnout,butnormallythesensesarenotmuchstimulatedby theirrespectiveobjects.Inthatstate,evenwhenthingsimpingeuponthesenses,thesensesdonot conveythemtothemind.So,ifamaninPratyaharagoestoRishikeshbazarandhearsavery sentimentalmusicinaradio,hemayhearthesound,butsincehehasabackgroundofmindthe mind does not take in the meaning of the song.

Amanmaysee,buthemaynotlook.Amanmayhear,buthemaynotlisten.Hetouchesbut doesnotfeel.Thiswaythecontactofthemindwiththesensesisgraduallycutoff.Themindthen becomeswithdrawnintoitselfwhereitisgivenabackgrounduponwhichitcanrest,andthat backgroundisyourideal.Itmaybeawholeseriesofideas.Itmaybeapatternoflifeintowhichyou aretryingtogrow.Itmaybesomepersonalityintowhoselikelinessyouaretryingtogrow.Like that,thebackgroundthatisgiventothemindmakesthemindintrovertedandthesenseslosetheir urgetomovetowardstheirobjects.Awithdrawaliseffected,andthewithdrawalitisthatprepares themindforthenextstageofconcentration.Beforefixingthemindyouhavetogatheritfromother objects.ThispreliminaryprocessofgatheringthemindiscalledPratyahara.Theraysofthemind arecentralisedandbroughttogether.ThesixthAngaofRagaYogaistofixthewithdrawnmind upontheobjectofyourmeditation.ThisiscalledDharana,theholdingofthemind,steadilyupon theobjectofmeditation.Itisconcentration.NowweareinYogaproper.Yogameansconcentration andmeditationthroughwhichaloneyougetsuper-consciousness.Whataretheobstaclesin

because the mind has started going inward.

concentration,howthemindbehaveswhenyoutrytofixitupononeobject,weshallconsiderinthe following pages.

PRACTICE OF CONCENTRATION

Concentrationisaquestionofpersistent,perseveringendeavour.Itdoesnotbecomefruitful inaday.Itisnotaprocesswhichatoncegivesresultsovernight.Inthebeginningitisavery unpleasantandpainfulprocess.Becausetheverynatureofhumanmindistobescatteredandto oscillatebetweennumerousthings.Oscillationfromoneobjecttoanotheristhecharacteristicof themind.Itneverstops.Itislikeagrasshopper.Itisoutgoing.Inasmuchasnowyousetyourselfto changetheentirePrakritiofthemindandtrytoimprisonitandholditontooneobjectof meditation,naturallythemindfeelsittobeaterriblebondage,anditdoesnotwanttodoit;andhere itisthattheSadhakarequiresgreattenacity.Hemustalwaysstrugglekeepinginviewtheglorious end which will ultimately lead him to eternal happiness.

Itisonlywhenoneisperfectlyconvincedandfirminone’sfaithabouttheultimatenatureof realisation,thatonecangothroughthehardanddryprocessofconcentration.Otherwise,when peoplecometothestageofconcentration,theyfindthatthereisabsolutelynoprogresswhatsoever. Theypractisedays,monthsandyearsandstillmakenoprogressandtheyfeeldisgusted.Therefore, experiencedmasterstaketodevices.Theyteachvariousmethodstoseekerstomakethisdry processofconcentrationasinterestingaspossible.Theygiveverymanymethodswhenthemind gets disgusted.

Ifyougettiredofconcentrationuponyourideal,allright,stopitandtrytothinkatthat particularmomentwhatismostpleasingtoyou—somebeautifulflowers,orsomescenerywhich youhaveonceseen—andwhichisverypleasanttoyou.Trytobringtoyourmindthatthingwhich ismostpleasantanduponwhichthemindlikestogetspontaneouslyfixed.Thenthemindgets fixed.Itisaquestionofmentaltraining.Variousdeviceshavetobeadoptedbytheseekerinorder tomakethedryprocessofconcentrationasinterestingandappealingtohimaspossible.Ifatsome timesthemindrefusestoconcentrate,thengiveitupandreadsomebooksordosomeKirtan.When the mood comes again do concentration.

Youmustalwaysuseyourintelligenceandtrytomakeconcentrationaspleasantand interestingaspossible,andinthisrespectyouhavemerelytofallbackuponthedeviceofBhava (feeling).TheBhaktahastheadvantageofthisBhavawhereastheRajaYogidoesnothavethis advantage.ConcentrationisalwayspleasanttotheBhakta,becausetothinkofhisBelovedis pleasant,whereasaVedantinhastoinvokewavesofinspirationsuchas:“IamBliss,Indescribable Joy”, etc. He tries to fill himself with that sort of elevation.

Yet,withallthese,themindbecomesdifficulttobecontrolled.Concentratinguponsome soundorrepeatingPranava(Om),tryingtoconcentrateuponaMantra—likethese,various methodsaregiven,sothatatnotimethemindstopsconcentration.Yet,withallthese,sometimes concentrationbecomesveryirksome.Youmustknowwhenconcentrationshouldbestopped.You shouldnotstopconcentrationthemomenttheminddoesnotwanttodoit.Intelligentlyand

shrewdlyyoumuststudythecapacityofthemindanddothischeckingupperiodically.Sometimes ifyoufindthatthemindisunreasonablytryingtoside-trackyou,youshouldforceittocarryonthe concentration,andwhenyouthinkthatithasreacheditsfullcapacityandthatyouwillnotbeable toforceitfurther,thenyouwillhavetouseotherdevices.Itisasortofdailystudy.Everytimeyou shouldknowwhetherthemindisfreshortired.Thepracticeofconcentrationhastobegovernedby commonsenseanddiscrimination.YouattainprogressinconcentrationonlythroughAbhyasaor repeatedpractice.Togetherwiththis,therearealsosomenegativesafeguardswhichwehaveto take in order that concentration may be steady and successful. What are these safeguards?

Vairagya

Somepeoplefindthatiftheytrytoconcentrate,themindrunshitherandthither.Theysay: “Wecannotconcentrate.”Theyshouldquestionthemselves:‘Whydoesthemindrunaway?’;and thenaddtothis‘why’thequestion‘where’—’wheredoesthemindrunto?’Itisverydifficultto findout.Subconsciouslythereissomedisturbance.Ifyouquestion‘why’and‘where’,certain thoughtscomeanddisturbthemind.Andwhatarethesethoughts?—thoughtsofsomepersons,or someexperiences,orsomepreviousmemory.Alwaystheyaresomethoughtsconnectedwith objects,theobjectiveworldandobjectiveexperience.Ifyoupursuethisinvestigationfurther,you willfindthatthemindtendstorunawayintothosechannelsandtowardsthoseobjectstowhichitis attached,andforwhichithasadesire.Thisdesirewillbeinthesubconsciouslevelandyoumaynot be conscious of it. You may not know it.

Analysiswillrevealthatthemindalwaystendstorunawaytothoseobjectstowhichthe individualisattached;andattachmentisthesameasdesire.Attachmentanddesiregohandinhand. Wherethereisattachment,thereisdesirefortheobject.Therefore,ultimateanalysiswillrevealthat concentrationishamperedbydesiresandattachments.ItmeansRaga-Dvesha.Eitheryouthinkofa thingwhichyoudonotlike,oryouthinkofathingwhichyoulikeandtowhichyouareattached. Therefore,attachmentandrepulsionareattherootoftheproblem.ItmeanslackofVairagyaor dispassion.

Ifyoudonothavedispassion,themindpersistsinbeingattachedtovariousthings. Therefore,youmustknowthattheultimateenemyofconcentrationislackofVairagya.Lord KrishnahassaidtoArjuna:“Itisimpossiblealmosttocontrolthemind;itisverydifficultnodoubt, butitispossiblethroughpersistentendeavour,andbybeingestablishedinVairagya.”Youmust developdispassion.Youmustgiveupdesiresandattachments.Vairagyaisyoursafeguardandthe negativepartofyourYoga-Sadhana.Byunceasingendeavouryoumustconstantlytrytokeep yourself established in a perfect state of Vairagya which comes through constant discrimination.

Throughoutthetwenty-fourhoursyoumustdiscriminate.Discriminationmustalwaysgo on.Onlyadiscriminatingmanknowsthetruenatureofthings.Wherediscriminationislacking, desirespringsup,mindrunshitherandthitherandconcentrationbecomesunsuccessful.Therefore therootofVikshepa(thetossingofthemind)isdesireandlackofVairagya.Whenwereachthe sixthstageofRajaYoga,viz.,concentration,wemustalwaysrememberthatthetwoguiding factorsareAbhyasaandVairagya—unceasingeffortandsteadydispassion.Theyarethetwin watchwordsthataYogi,whoisstrivingforsuccessinconcentration,shouldbearinmindalways and put into practice in his life.

Whataretheotheraidsofconcentration?Thoughconcentrationprimarilyconcernswiththe mind,weknowthatthemindisconnectedwithPrana,andPranaisconnectedwithbodywhichhas tomoveamidsttheobjectsofthisuniverse.Soultimatelythemindisconnectedalsowiththeentire activelifeofman.Outofthiswehavetodeducecertaingreatprinciples.Theywillgiveusvaluable guidance and certain hints about concentration.

Seclusion And Sattvic Diet

Onethingthatyoumusttry,asmuchaspossible,istoavoidalloutsidecontactswhenyou aretryingtobeaYogi.Youmusttrytoavoidallthosecontactsinyourdailylife,whichgoagainst Yoga—contactswithsuchofthoseplaces,persons,environmentsandthingswhichmakethemind outgoingandwhichstimulatedesires.Allthingswhichareofthisnature,whichdragusoutward towardsthesense-worldandwhichshakeupourVairagyashouldbeavoided.Thereforeitisthat whenaYogireachesthestageofconcentration,thewisesay:“Donotreadnewspapersornovels, anddonotkeepcontactswithworldlypeople.Donothaveattachmenttoanybody.Beinplaces wherethesceneryisspiritual.Haveidealsurroundings,leadanideallifeandhavecontactswith holy people. Move always with saintly people and true aspirants.”

Ifyoumovealwayswithworldly-mindedpeople,whatwillhappen?Theircompanywill completelyvitiateyourinnerlife.Therefore,ifyouareearnestinconcentrationandmeditation,you willhavetoseethatyourexternallifeisalsomadeconducive,asmuchaspossible,toyourinner Sadhana.Thereisthefactoroffood.SupposeyouindulgeinfoodwhichisextremelyRajasicor Tamasic.Itwillcompletelypullthemindoutofbalanceandtheprocessofconcentrationwillbe affected.Themostharmfulhabitisthatofdrinking.Oneisinthehabitofdrinkingandatthesame timehewantstodoconcentration!Howcanhegetsuccess?Theeffectofliquorisdemoralising, whereasthepurposeofYogaistogetcompletecontroloveryourwholepersonality.Inbetween drinkingandaperfectlycontrolledlifetherearemanythingswhichthoughtheydonotaffectthe mindasmuchasliquor,theircumulativeeffectdoesasmuchmischiefasaglassofliquor. SupposingyoupersistentlygoontakingsuchitemsoffoodwhicharenotSattvicandnotconducive toconcentration—whathappens?Themindgetsdisturbed.SothedietshouldbeSattvic.Thisisthe general rule.

DietwhichisSattvicinqualityisalwaysthemostconducivetoYoga.Fromthepointof viewofimmediatedailypracticealso,youmustseethatthedailydietisnotsuchasthatwillupset yourconcentration.Onecommonuniversalcauseofdietupsettingconcentrationisovereatingand immoderation.Ifyoufillyourstomachwithtoomuchfoodtheentirebloodisdrawntothestomach. Whenyoudoconcentrationallyourbloodhastogotothebrain.Concentrationrequiresalotof blood.BysittingonanAsana,maximumsupplyofbloodismadeavailabletothebrain.Butifyou haveeatenheavily,thebloodwillgotothestomachandifyouthentrytotakethebloodtothehead, yoursystemrevolts,andinsteadofconcentratingyoubecomedrowsy.Drowsinessistheresultof too much food.

Evenifyouhavenoterredthroughimmoderation,therearesuchfood-stuffswhichcause wind(Vayu).WindisathingwhichupsetsthePrana.Pranaisthrownoutofbalanceifthereiswind inthesystem.Therefore,Sadhakasshouldtakegreatcare.Iftheydesiretohavesuccessfulsittingin concentration,theyshouldavoidthingslikepotato,pumpkin,etc.Ifunavoidable,youmaytake

theminmoderation.Therearesomefoodswhichmaynotbegenerallywind-producingby themselvesbutincertainpersonstheymayproducewind.Thedietmaybegoodgenerally speaking,buttoyourpeculiarconstitutionitmaynotbesuitable.Youmustavoidthosethings.The immediateeffectofyourdailyfoodshouldalsobetakenintoconsiderationifyourdailysitting should be successfully attempted and done. This is on the physical level.

Becarefulabouttakingfoodandalsoabouttheexternalenvironment.Makethemind introvert.Whenyoumoveinthemidstofcompanyyoushoulddevelopsuchatechniquethat minimumimpressionaloneistakenduringdailyVyavahara.Intheearlymorningthemindisall rightafterasoundsleep.Butthroughoutthedayyouaremovingwithtoomanypeople.Perhapsyou mayloseyourtemperwithsomepersons,andsuchimpressionsmayfillyourmindwithnervous agitation.Somindmaybeinaconditionofnervousnessattheendoftheday’swork.Allthose thingsthathappenedfrommorningtillnightbegintoworryyou,andwhatisthetechniquetoavoid this?YoumusttrytokeepupabalanceevenwhenyouareinVyavahara.Onlybyanearnest practiceyoucandevelopserenityandequanimity.Whateverexperienceyouundergo,alwaystryto keep up the mind in a state of balance.

HaveasortofPratyahara,sothatevenwhenyoucomeintocontactwithobjects,youdonot allowtheimpressionsoftheobjectstointerestthemselvestoodeeplyinthemind.Theremustbea spontaneousindrawnstate.Thisdoesnotmeanthatweshouldneglectourworks.Apartofour mindshouldbegiveninallalertnesstoworkandthemajorpartofthemindshouldalwaysbe indrawn.Thisprocessofattentionoutsideandastateofindrawnnessisagreathelptohaveconstant remembranceoftheLord.OrrepeatOmoranyotherMantraandalsohaveabackgroundthoughtin the mind. At no moment of your life the mind should be blank.

Manypeopledonothaveabackground.Allsortsofthoughtscometopeoplewhodonot haveabackground.Immediatelyaworkisover,theaspirantshouldhaveabackgroundintheform ofamentalpictureofhisIshta.Itmustbeabackgroundintowhich,throughforceofhabit,themind willgoback.Sowhathappens?Evenwhenyoumoveabout,themindwillberestingonthis backgroundandonlyaportionofthemindwillbeworkingoutside.Inthisstate,evenwhenyouare engagedinathing,youarenottotallypossessedbyit.Onceyouhavedevelopedthistechnique,all thewhileyouareengagedinyourdailyactivities,thebackgroundwillalwaysbethereinthe consciousness.Thisindrawnnessisagreathelptokeepthemindfreefromtheimpressions obtained in daily life.

Concentrationisonepercentaquestionoftheoryandninety-ninepercentaquestionof practice.Noamountofreadingorlecturingwillbeofanyhelpinconcentration.Dailypractice alonewillhelpyou,andwhateverdifficultyyouencounterinconcentrationwillbeovercome throughpracticealone.Aslongasyoutrytosolveproblemsfirstandthentakeupconcentrationso longyouwillbesolvingproblemsonly,andwillnotbeabletoconcentrate.Abhyasaisthe key-word to success in concentration.

Various Types Of Concentration

ConcentrationbringsustothethresholdofYogaproper.Wehaveseenthatallreligious exercisesofanycultoranypathhaveastheirultimateaim,theequipmentoftheseekertopractise

soundmeditation.Whatevermaybethefaith,whatevermaybetheexternaldetailsofspirituallife, thecentralprocesswhichultimatelyallseekersaregraduallytrainedtodoismeditation.Thatis detachingandattaching—detachingone’sconsciousnessfromtheawarenessoftheworldofnames andformsandattachingittotheinneridealoftheultimateReality.Itistheswitchingoffthesenses fromtheinstinctiveperceptionoftheexternalworld,andtheswitchingonoftheinnerfacultyofthe puremindupontheidealtobeattained.ThisisthecentralprocessofYoga.Allspiritualexercises aimatworkingoutthis.Thisistheultimatewaythroughwhichtheseekerhastoenterthe supermundanerealms.Thereforetheartofconcentrationhasalwaysbeenonewhichtheseekerhas tolearnbyenteringintothepathofdiscipleshipatthefeetoftheSadguru,becauseasaspiritual exerciseitissomethingentirelydifferentfromtheartofconcentrationasitisknowntopeoplein otherspheresofactivities.Concentrationisrequiredeverywhere.Withoutconcentrationnoonecan doanyjobproperly.Ascientistconcentratesuponhisresearchwork.Anartisthastokeenly concentrateuponthepicturethatheistopaint.Themusicianhastoconcentrateonhissongs.The watch-makerhastoconcentrateverykeenlyonhiswork.Butalltheseconcentrationsareuponthe mentallevelandtheyareexternalised,whereastheactofspiritualconcentrationistotallydifferent fromallofthem.Eventheconcentrationofoccultistswhotrytodevelopclairvoyanceisgross, becauseitisbasedupontheirpersonalegoisticconsciousness.Theyhavenotbeenabletotranscend theconsciousness:“Iamthisbody.”Amanwhowantstodevelophypnotismalsopractisesa certaintypeofconcentration,butthespiritualidealisnotthere,andevenwhenheisconcentrating, his consciousness is based on the individual, illusory self.

Thespiritualconcentrationisbasedonthedenialoftheindividualisticpersonalityby affirming:“Iamnotthisbody,IdonotbelongtothisperishableworldandIamever-free, ever-perfect,spiritualentity.”Heretheseekertriestoconcentrateontheinternalsourceofhis Being.Itistotallyinwardandspiritual,whereastheotherformsofconcentrationthatarepractised areoutwardandtheyarepractisedintherealmofillusion,becausetheconcentratorisstillbasing hisconsciousnessontheperishablethings.Therefore,spiritualconcentrationhastobelearnedby thesideofone’sGuru.ItisnotalwaysthattheMastersrequirethephysicalnearnessofthe aspirants.Masterswhohaverealisedthehighestspiritualconsciousness—tothemitisnot absolutelyindispensable.Itisnodoubtaboontotheaspirants,butevenwhereitisnotpossible,the Mastercanguidetheaspirant.Concentrationshouldnotbedonewithouttheguidanceofone’s Master. You must stick to whatever line of concentration he has suggested for you.

Itistheusualpracticeofthedisciple,firstofall,tomeditateuponhisGuruwhenhesitsfor hismeditation.AfteryourmindisgatheredupontheGuru,superimposeuponthepersonalityofthe Guru,yourownDeity.OrifyouareaVedantinmeditatingupontheNirgunaBrahman,after meditatingupontheembodimentofyourGuru,youslowlynegatetheformandbringinyour transcendental ideal.

SothefeelingofthepresenceoftheGuruandtheinitialconcentrationupontheGuruasyou start your meditation will greatly help to make your meditation smooth and successful.

TothedevoteestheobjectofconcentrationistheformoftheirDeity.Suchpeopleusually havetheirownDhyana-Slokas.ADhyana-Slokaisaversecontainingprayerfulthoughtor glorification(Stuti)oftheDeitywhichbringsoutbeforeyouinavividwayacompleteformofyour Deity.IfyouareaworshipperofSivatherearesomespecialSlokaswhichgiveyouadescriptionof

Hisformwiththedeer-skin,themattedlock,thethirdeye,etc.SimilarlyLordVishnuisdescribed inaSlokaaswearingtheyellowrobe,themace,thelotus,thedisc,etc.BhagavanKrishnais describedashavingabewitchingandsmilingface,fluteinHishand,etc.LikethatforeveryDeity, therearewhatareknownasDhyana-Slokas.ForaspirantswhoaredoingmeditationontheLord withform,theusualpracticeisfirstofalltorepeattheDhyana-Sloka.Throughrepetitionanumber oftimes,theformoftheDeitycomeseventuallybeforeyourmind’seye.Thensubstituteyour SlokabytheGuruMantra—OmNamahSivaya forLordSiva, OmNamoBhagavateVasudevaya for Lord Krishna, Om Namo Narayanaya for Lord Vishnu, and so on.

Mantra-Japaisagreathelptoconcentration.TherearetwowaysinwhichJapacanbeused asahelptoconcentration.OneisasyougoonchantingtheMantrasyoureflectoverthequalitiesof theLordsuchasdazzlingbrilliance,infinitepeace,etc.Mantrasarenamespregnantwithdivine ideas.Allnames,towhateverformtheymayrefer,ultimatelyrefertotheeternalReality,whichis onewithoutasecond,thesupremeinfiniteSpirit.TheworshipofSivaistheworshipofthe TranscendentalSupremeReality.EquateSivawiththeideaoftheoneTranscendentalSupreme Reality.TheworshippersofDeviequateDeviwiththeSupremeReality.Accordingtotheirnatural inclination,theyloveoneparticularform,andtheyalwaysequateitwiththeoneSupremeReality, theeternalInfiniteSpiritwithoutformandname.So,evenwhenyouarerepeatingaName,youcan bringoutallthequalitiesofParabrahman,theOnewithoutasecond,theThing-In-Itself,the SupremeReality.Thisisonewayofkeepingyourmindfixeduponyourideal.Wehavetotake noticeofthispoint.WhateverDeitieswemayworship,weworshiponlyoneGod,theOnewithout asecond.TheworshipofLordKrishnaorSriRamaisworshipof Satchidananda.Whenaman worshipsSriRama,hedoesnotthinkofHimasthesonofDasaratha.HeextolsHimastheCreator, SustainerandDestroyeroftheuniverse.Evenwhenhesays:“YouarethesonofDasaratha”,inthe same breath, he also says: “You are the Creator of the countless universes.”

AsyougoonwiththisconcentrationontheNameofGod,ifatanytimethemindtendsto wander,thesamerepetitionoftheJapa,insteadofbeinginternalandverbal,shouldatoncebemade externalandaudible.WhenyoufindthatthemindbeginstowanderbegintorepeattheMantra aloud.ThemomentyourepeattheMantraaloud,themindisagainbroughtundercontrol.Because, throughtheearalsothemindiscontrolled.If,inspiteofthis,themindagainbeginstowander,you mustopenyoureyesandconcentrateonthephysicalformofyourIdealwhichyoushouldkeepin frontofyouwhenyousitformeditation.IfyouareaVedantin,youcanplacetheformof“OM”in frontofyou.Thenyoutakethehelpofonemoresense-organ,i.e.,theeyes,totieupthemind.Atthe timeofmeditation,theybecomethemeansoftyingdownthemindmoreandmore.Sothrough sightalsoyoutrytofixthemindupontheideal,andthroughsoundalsoyoutrytofixyourmind. Moveyourmindonthedifferentaspectsoftheformagainandagain.Aftersometimestopthe audiblerepetitionandtaketosilentmentalrepetition.Ultimatelythementalrepetitionismore effective,butatcertaintimes,theaudiblerepetitionbecomesagreaterhelpthanthesilentJapa. Thesearesomeofthemethodsbywhichthemind,whichbeginstowanderinconcentration,isonce again brought to its central ideal, the object of your meditation.

Ishallgiveyousomemorehintsforsuccessfulconcentration.Asfaraspossibletrytohave afixedtime.Thatisagreathelp.Because,allthingsinthisuniversehavegotatendencytofollowa certainrhythm.Thingsmoveaccordingtoacertaincycle.Inthehighercosmicscaleandinthe individualscale,everythingfollowsaccordingtolaw.Thereisacertainorder.Seasonsalsomovein

anorderlymanner.Differentphasesofman’sgrowthalsofollowacertainorder.Themoodofman alsochangesaccordingtodifferenttimes.Inthemorninghemayhaveonemoodandintheevening hemayhaveanothermood.Eventheinternalorgansfollowacertaincycleandthiscyclecanbe graduallychangedbyjudicioushabit.Inmeditationalsothemindfollowscertainlaws.Ifyou regulateyourperiodofmeditationandifyoumakeitapointtositatfixedhoursformeditationand beregularinthetimingofyourmeditation,whathappens?Soon,bytheconstantrepetitionofthese timings,themindtendstofallintoameditativemood.Automaticallythemindbecomeswithdrawn. Inthephysicalspherethescientistshaveprovedthis.Supposeyoutakeanumberofanimalsand yougoonfeedingthematregular,precisehoursoftheday,withringingofabellwhenfoodis served.Themomentthebellisrung,salivaisformedinthemouthsoftheanimals.Suppose afterwardstheymakeachangeinthetimingoffeeding.Forsomedaysthemouthsoftheanimals would begin to water at the old timings but after some time they get used to the new timings.

Byfollowingaregularandfixedtimingformeditation,themindtendstogointoa meditativemoodeasilyatthosefixedhours.Byfixingthetime,thequalityofconcentrationand meditationimproves.Man’smindisamysteriousthing.Ithasgotlikesanddislikesanditisalways undertheforceofhabit.Ifitisaccustomedtocertainthings,italwaystendstogethabituatedto thosethings.Therefore,youshouldnotonlyhavearegulartimingtosetupthiscycleofmoodinthe mind,butyoushouldalsohaveafixedplace.Donotconstantlybechangingtheplace.Iftheplaceis changedconstantlythemindwillfeeldisturbed.OneAsanashouldbefollowed.Ofcourse,the idealconditionswillnotalwaysbethere.Butasfaraspossible,oneshouldaimattheseideal conditions.Atravellingsalesmancannothavethisadvantage.Butforpeoplewhohavenotmuch travelling—sayateacher,abusinessmanwhohasnottodoanytraveletc.,—theyallcanhavea fixedplaceformeditation.ThenecessityandimportanceofAsanahavealreadybeentouchedupon intheearlierpages.AnyAsanainwhichyoucansitforalongtimeformeditationshouldbe selected.Someexternalaidshavealsotobetaken.Iftheplacewhereyousitiskeptverypleasantby keepingfreshflowersandburningincenseitwillputyourmindintoameditativemood.Fromtime immemorial,youwillfindthat,wherevermeditationorindrawnnessispractised,suchastemples, etc.,theyalwayshavethehabitofburningincense.EvenintheOracleofDelphitherewasthe customofburningincense.Hindusalsokeepincense.Generally,fragrantsmokeandpleasing flowersarethingswhichatonceputthemindintoapleasantframe,andtherewillnotbeany distraction.Themindbecomesindrawn.Theyareadditionsveryfavourableforconcentrationand meditation.

Theidealthingistohaveaseparatemeditationroomwherenooneentersandwhereyou alsodonotenterexceptformeditation.Theplacewhereyouliveinbecomeschargedwiththe vibrationofyourthoughts,andifyoukeeparoomsolelyformeditation,theentireatmosphereof thatroombecomessurchargedwiththevibrationsofmeditation.Tohaveaseparateroomunder lockandkeymaybepossibleonlyforveryfewpersons.Forthevastmajorityofpeopleitmaynot bepossible.Suchpeopleshouldsetapartforthepurposeatleastonecornerofaroomwheretheydo nothing except meditation.

Whenyousitformeditation,insteadofimmediatelystartingtomeditate,inthebeginning youjustsitquiet.Firstofallgetintoamoodofcalmness.Iftherearethingsagitatingyourmind,just keepquietandbesilent,andthentrytobringaboutasortofchannelisationofthethought-flow. Thischannelisationisbroughtaboutbysomedevicewhichispeculiartoeachindividual.Each

individualwillfindthatcertainthingswillmakethemindthinkofGod.Forsomepeopleitmaybe foldingofhandswhichmakesthemturntheirmindstowardsGod.Forsomeitmaybethegentle hummingofaMantraorPranava.Orsomepeoplemaystartmeditationbyfirstsingingsomehymn whichatoncemakesthemindgotowardsGod.Bypracticethemindgetsunderitsinfluence,and you are able to bring about concentration.

Apartfromthis,anyelevatingchantinanylanguage,mayhelpyouanditshouldbethe sameforalldays.Byfollowingasetprocedurethemindbecomesfixed.Immediatelyaftercoming fromyourdistractivework,ifyoutrytoconcentrate,themindmayrefusetoconcentrate.So,firstof all put the mind into the proper mood.

Whatisthegreatestdistractionforthemind?Itistheexternalworld.So,whenyouare startingmeditation,firsttrytotellyourself,trytofeelthatthereisnouniverse,noworld,nothing. Thereisneitherthesun,northemoon,northisworld.Effacetheuniversefromyourthoughts.And thenwhatisthere?Thereisnothingyoualoneare.Now,slowlybegintonegateyourown personality,thehead,face,limbs,etc.Thenwhatisthere?Thiscompleteeffacementofall earth-consciousness,allearthlythoughtsandtheworld-thoughtsisfirstbroughtabout.Whenyou feelthatthereisabsolutelynothing,slowlybringinthethoughtthattheLordaloneis,theSupreme Spiritaloneis.ThenyoufillthemindwithyourparticularconceptionofGodastaughtbyyour Guru.Ifyouareadevotee,fillyourmindwiththethoughtthatthereareonlytwo—Godandthe meditator.IfyouareaVedantin,feelthatthereisonlyonevastexpanseoflimitlessexistence, unfathomablepeaceandinfinitebliss.Peacealoneis.Thereisnothingelse.Trytofillyourmind withyourconceptionoftheReality.Thesetwofoldthings—negatingtheentireworldideaandeven yourpersonalityandassertingpositivelyonlythepresenceofthatSupremeBeing—arepowerful helps.Andthemoreyoupractisethese,theeasieritbecomestoimmediatelygetintothemoodof meditation.Thereisnothoughtoftheworldatallandtheentireconsciousnessisfilledwiththeone supreme thought of that Being. And then start the meditation.

Onemaycomeacrossvariousobstaclesinmeditation.Onedireenemyofmeditationis sleep.TheseconddireenemyisManorajyaorbuildingcastlesintheair.Youmaythinkthatyouare meditating,butatthesametimeyoumighthavegonetoadifferentrealmwhereyoubeginto imaginethisandthat,andthemostmysteriousportionofitiswhileyouaredoingit,youdonot knowthatyouaredoingit.Andthen,perhapswhenyoucomedownyoumaybeshockedintothe realisation,whatyouhavebeenactuallydoing.Thethingatthebackofcastle-buildingishidden desireswhichyoudonotknow.Theytendtobringoutpicturessothatyouhavevicarious satisfaction.Youknowthatcertainenjoymentsareagainstspirituallife.Sowhenthehelpof consciousness is withdrawn they try to come in.

Ambitionstroubleagreatdealinmeditation.IfyouwanttobecomeagreatYogiwithmany disciples,theseambitionsmaydogreatharm.Ambitionanddesirearetwoverygreatobstaclesin thespiritualpath.Intherealmofmeditationtheyworkhavocintheaspirantwhodoesnottakeextra caretokeepthematbay.Eveninadvancedstages,thesetwothings—ambitiontohavegreatness anddesireswhichyouhavesuppressed—spoilyourmeditation.Therefore,youmustbealertand vigilantaboutthese.Theyhavetobeovercomebyanumberofmethodsofwhichthesalientones areprayertoGod,anearnestsurrendertotheGuruandpracticeoftheDivineName.DivineName isapowerfulspiritualforcewhichcancounterandultimatelydestroyallobstaclesandforcesthat

opposetheaspirantinhisinwardpathofmeditationandYoga.ThepoweroftheNamecannotbe easilyrealisedunlessonekeepsdeepfaithinitandgoesonpractisingit.Themethodofawakening thepoweroftheNameisthroughproperBhava.ThemoreyourepeattheNamewithBhavathe greateristheforcegenerated,andultimatelythetimecomeswhentheforcethatishiddeninthe Namebecomesfullyawakened.ThepoweroftheNameliesdormantinapotentialform.But throughconstantrepetitionthispower—Mantra-Chaitanya—isrealised.Justasbysplittingan atomyoureleasegreatpower,amilliontimesmoreisthepowerreleasedbytheDivineName. RepetitionoftheNameshouldbecombinedwithdevotion.Thesearegreathelpsandtheyare indispensable for attaining success in concentration and meditation.

DHYANA

Ifyouwishtoconcentrate,thescatteredmindhastobewithdrawnfromtheobjects.Until youhavemadeitcomebackfromtheobjects,youcannotconcentrate.So,asapreliminaryto concentration,withdrawalofthemindisessentialandonceyouhavegatheredthemind-rays,you canattemptconcentration.Aslongasconcentrationisnotcontinuousandunbroken,youhaveto putforthefforttoeffectit.Yourequireperseverance,faithandaboveallcommonsense.Justasyour mindtriestodeceiveyou,youshouldalsodeceiveyourmind.Justasthemindhasmanydevicesto dupeyou,soyoualsoadaptcounter-devicestobringbackthemind.ThereisVishayakaraBuddhi andVivekatmakaBuddhi.Oneaspectofthemindwantstounitewithobjectsandthereisanother partofthemindwhichwantstoknowwhichisproperandwhichisimproper,andwhatislasting andwhatisnotlasting.Thisisdiscrimination.Themindgoesonenquiring:“WhatforamIhere?”

Theenquiryintotherealnatureoftheobjectsofthisworld,enquiryintotherealgoalthathastobe reached—themindthatisassociatedwiththisenquirycounteractsontheotherpartofthemind whichhasgotattachedtothesense-objects.Thereisthusafightbetweenthesensualmindandthe discriminatory mind.

Throughvariousmeans—bytakingtheNameofGod,byworshippingHim,by surrenderingtotheGuru,bykeepingthecompanyofgoodpeople—asyougoonstrengtheningthe puremind,youachievegreaterandgreatersuccess.Thewholevagariesofthemindtendtosubside andwhenthatisdone,themindremainscontinuallyfixedinanunbrokencurrentforalongperiod uponthesingleobjectofyourmeditation.Whenyoucanholdyourmindwithoutbreakonthe objectofyourmeditation,youreachtheseventhstageofDhyana.Pratyahara,DharanaandDhyana arethethreeprogressivestagesofunitaryprocess.Youcannotfixthemindonahundredobjects. So,youhavetowithdrawthemindfromtheobjectswhenthereisVikshepa.Whenyouremove Vikshepayoureachthestageofmeditation.Thus,throughthesevariousstageswehaveto discipline the mind, until we reach the stage of meditation.

Ifyourmindhasbecomecompletelypurifiedandyouareestablishedinself-controland yournaturehasbecomeSattvic,thentheprocessofmeditationisnotdifficult.Youhaveonlyto intensifythepractice.Theprocessgoesonsmoothly.Thisisunderidealconditions.Butwhatdo youseeinthevastmajorityofcases?Thepresent-dayaspirantstartsmeditationassoonashereads somebooks.Actually,DhyanaormeditationisalmostthelaststageoftheSadhana.Itisonthevery thresholdoftheKingdomofHeaven.Ifyouwanttojumptothetopallofasuddenyouwillfindthat

youarenowhere.Themomentyousitformeditationyouonlyenterintothefinerealmofmental imagination.Youdonotknowwhatyouaredoing.Suddenlyyouwakeupandrealisethatyouhave beenbuildingcastlesintheair(Manorajya).Why?Whatistheexplanationforit?Thereareso manycravingsandattachmentsinyourmind.Themindiscompletelyimpure.ThereisnoSattva there.Sowhenyousitformeditationthelowermindaloneisacting.Thestageofactualmeditation isreachedonlywhenyoustartrisingabovethebody.Untilyoutranscendbody-consciousness,real meditation cannot take place.

Therequisitequalificationformeditationisamindwhichisfilledwithpurityand dispassion.Onlysuchamindcandomeditation.SuddhaManas(puremind)isconspicuousbyits absenceintheearlystagesofone’spractice.Youmakenoprogresswhenyouhavegotvarious attachments.Anylittleobstacleatonceupsetsyou.Assoonasyouenteryourmeditationroomwith amindthusupset,itwillonlybere-enactingthosethings.Onlytheincidentofthedaywillcometo themindandnotactualmeditation.Weareverycloselyconnectedwiththebody.Theconnection betweenthemindandthebodyhasnotbecomelessened.Itdoesnothowevermeanthatyoushould notstartmeditationuntilyouhavereachedthehighstage.Youmusthaveaproperbalanceofview. Youmustknowwhichisthemostimportantworkyouhavetodo.Themostimportantthingis,no doubt,meditationbutnotinthebeginning.Inthebeginning,yourmostimportantdutyistodevelop self-control or develop virtues.

UnlessyoucompleteyourmatriculationyoucannotbecomeastudentofB.A.class.Unless youhavepassedB.A.youcannottrytobecomeanM.A.Firstmatriculation,thenB.A.,M.A.,and thenonlyPh.D.comes.SoeveninthebeginningofspirituallifepeoplereadsomeYogabooksand thinkthatmeditationgivesmuchpeaceandthattheycanmastereverything.Theysay:“Meditation istheonlythingwhichwilldevelopamagneticpersonalityandwillgiveeverything.Ishould thereforestartmeditation.”Itisnatural,butyoumustalsoseewhataretheconditionsyoumust fulfilbeforeyoubecomefitformeditation.Inthebeginningyouhavetoperfectyourcharacter.If withoutityoutrytodomeditationthefewhourswhichyouspendwillbeawaste.Youwillfallinto sleep.Toretainawarenesswhileyouareinthestateofmeditationisthemostsuperhumantaskofa Yogi.MostlyTamogunacomesanddrowsinessisthere.Youmaygointoasortofdreamorbuild castles.

Therefore,whileyouproceedinthepathofYoga,youmaystartwithmeditationfortenor fifteenminutes.ButgivethewholeemphasistothepreliminarystageslikechantingoftheLord’s Nameandreadingofthescriptures,etc.Becausethesearedonethroughyourorgansofsenseand action,theykeepyourawarenessallright.Andtheyarenecessarytopurifyyourmind.Asyougo on practising gradually increase the period of your meditation.

Sowhen,inthebeginning,themindisyetimpureyoumustgiveproperemphasisonthe firststagesofYogathatyouhavetopassthrough.Otherwise,youwillnotsucceedinmeditation. Whileyouarestillboundupwiththebody,allyourbodilyconditionsreactuponthemindandso youhavetousecommonsenseanddevices.Onesaintsaid:“NotonlyMantraandYantrabutTantra also.”Tantrameansshrewdadvice,diplomacy.Youmustfindoutwheretheobstacleisandtryto overcomeit.Meditationisspoiledwhenyouhavegotindigestion.Youcannotusemeditationfor curingdiseases.Youhavetogotoadoctorandtakesomedigestivemixture.Supposeyouarevery tiredatthattime,thenalsoyouwillnotbeabletoconcentrate.Youwillhavetotakealittlerest.

Commonsensewilltellyouthatyoushouldrelaxforhalfanhour.Supposingyouhavetakensome foodswhicharewind-producing,orsomebadcombinationoffoods.Withwindinstomach,one cannotmeditate.Differentarticlesoffoodmayproducewindindifferentpeople.So,youhaveto selectyourownfood.Anotherthingisthatyoumaybedepressedattimes.Sometimesyoumaybe depressedbyenteringintoconflictwithothers.Somedisappointmentmighthavecausedthe depression.YoumaywakeupdepressedinthemorningduetopreviousSamskaras.Ifyouare depressed,yourmindwillnotbeabletomeditate.Ifyouareasongster,singafewdevotionalsongs. Or,takealongwalk.Alongwalkintheopensceneryisawonderfulmethodformakingyou cheerful.Orjustreadsomethingpleasant.Orgotoapleasantgarden.Usesomeintelligentmethod togetridofthatmoodofdepression.Ifthereissomepaininthebody,youwillnotbeableto meditate.Givesomemassageorfomentationandgetridofpain.AlltheseIamtelling,becausein thevastmajority,theconditionsofthebodydoreactuponthemind,andiftheseconditionspersist the mind is pulled out from meditation.

Supposingyouareabletomeditate,thenyouforgetthebody.Thenyouneednotworry aboutallthesethings.Untilthatstageisreached,youhavetotakecareofallthesethings.Thebest thingistoavoidalltheseobstacles.Always,beforemeditationdonotoverexert.Avoidthefoodthat doesnotsuityou.Avoidtoomuchfatigue,depressionandpaininthebody.Ifthemindisnotcalm andsereneyoucannotmeditate.Anevenmentaltenureshouldbekept.Alwaysamoodofserenity shouldbemaintained.Vairagyaisthemostimportantthing.AslongasVairagyaisnotthere, deludedattachmentwilltakeawaythebalanceofmind.Therefore,desire,lust,anger,etc.,haveto beeliminated.Theycannotbeovercomeinoneyear.Perhapsitmaynotbepossibletoovercome them even in ten years. But you should never leave the practice.

ThetypeoftenacitythatisrequiredofanaspirantishintedatbytheUpanishadsinavery beautifulway.Asmallbirdthatusedtostayintheseashorefoundthatthetidewasabouttowash awayitsnest.Itthereforeresolvedtoemptytheoceanwithabladeofgrass.Asagecametopassby thatway.Hesawthisqueerbirdtryingtoemptytheocean.Lookattheheartofthatbird!Whatis oceancomparedtothebeakofabird,withwhichittriedtoemptytheocean!Evenifitgoesonfor aeonsemptyingtheocean,theoceancannotbeemptied.Butseethedeterminationofthebird! Similarlytheworkofspiritualpracticehastobecarriedonfrombirthtobirth.Inthislifeweshould bepreparedtokeepoureffortstillthelastbreath.Youmustdecide:‘Iwillkeepuptheeffortatany costandwillnotcarefortheresult.’Inthemeasureyoustrive,youprofit.Eventheslightestone goodthoughtheldinthemind,asingleoccasionofchantingtheNameoftheLord,stickingtothe truthonce,evenasingleeffortonthespiritualpath—allthesegoonaccumulating,andasa cumulativeeffectofallofthemfinallytheeyeofIntuitionisopened.Thegainthatgoeson accumulatingisinvisible.Onlyaseerwillbeabletoknowthetransformationthattakesplaceinthe individual.Itcannotbeknownbytheindividualhimself.Therefore,youmusthaveadamantine perseverance.

Daybydayasyougoonmakingeffortallobstaclesareovercome,andyougoabovethe tyrannyofthephysicalnatureandlateronabovethetyrannyofthementalnaturealso.Whenthe higherminddawns,whenyouareestablishedinthepuremind,thenevenalittlebitofmeditation givesyoutremendousspiritualpower,andasyouproceedinmeditation,itbecomesdeepandyou becomereadyfortheeighthandlaststageofRajaYoga.Thatisthestageoftranscendental superconsciousness. It is technically referred to by the term Samadhi.

Some More Facts About Mind And Its Control

Wewillconsidersomemoreimportantaspectsofthenatureofthemind,itsbehaviourand someofthewell-triedandeffectivemethodsofslowlygainingcontroloverthemindandmakingit progressively fit for concentration.

Thefirstthingwehavetounderstandaboutthenatureofthemindisthatmindisacreature ofhabit.Mindisathingwhichalwaystendstofollowwhatevershapeisgiventoitbyhabitual thought.Anythoughtthatisheldrepeatedlytendstobecomepartofthenaturalstateofthemind, andthislawcanneverbeforgottenbytheearnestseekerwhoisattemptingtogainperfectcontrol overhismind.Ishalltrytoexplain,ingreaterdetailandingreaterclarity,theimplicationsofthis peculiar characteristic of the mind.

Ifastudenttryingtoqualifyhimselfforthemedicalprofession,studiesforsixyears continuouslyinamedicalcollege,thenhisentiremindbecomespredisposedalwaystothinkinthe grooveofdiseases,medicinesandtherapeutictreatment.Automaticallyhissubconsciousmindwill befilledwiththoughtsofmedicines,thoughtsofpatients,andallthesethoughtswillagainand againreverttothecentre.Hewillbelesscapableofthinkingaboutotherthingsandmore predisposedtothinkaboutthingsofthemedicalprofession.Afteracontinuousperiodofsaturation ofthemindwiththoughtsconnectedwithcrime,civildisputes,applicationoflaw,courtsand judges,whathappens?Alwaysthemindgetsacertainhabitualpredispositionwhichnaturallytends toholdonlythoughtsonthesesubjects.Thinkingofgriefandthinkingofcrimeswillbecomeits predisposition.Sameisthecasewithengineeringoranyotherprofession.Anengineer’smindis devotedtomathematics,andawholeshapeisgiventohislife,andhebecomes engineering-minded.Evenifhethinksaboutthingsotherthanengineering,theywillnotbevery effective.Ifadoctorisalsoaseeker,andhesitstomeditate,thetypeofthoughtsthatcomeand distracthimwillalwaysbeconnectedwithhospitals,patients,etc.Whenabusinessmantriesto concentrateonYoga,profitandloss,themarkettrends—thesearethethingsthatwillalwayscome and disturb him.

Now,thisgivesusacertainclueastohowwecangetcontroloverthemindandsucceedin concentration.Whatisthatclue?Youmust,evenduringyouractiveoutwardlifewhenyouare movinganddoingyourordinarywork,alwaystrytofillthemindwiththethoughtsofthesame objectuponwhichyouaretryingtomeditate.SupposeyouareaBhakta.Themethodwhicha Bhaktawillemploytogaincontroloverhismindandprogressinconcentrationuponhis ideal—LordRama,LordKrishna,LordSiva,Devi,JesusChristorAllah—isthattheAbhyasa shouldnotbeconfinedtothehourofmeditationalone.Supposeyousitinthemorningandinthe eveningformeditation.Throughoutthedayyoushouldmaintainanundercurrentofthethoughtof theobjectofmeditation.TheBhaktaconstantlythinksofSriRamaorSriKrishnaorwhoeverishis Ishta.IfyouareaChristianalwaysthinkofJesus.YoushouldneverforgetHimatanymomentof theday.ItisnotonlyduringprayerthatthethoughtsofyourIdealaretobecontinued,butthey shouldalwaysbekeptduringyourVyavaharaalso.Thecurrentofmeditationshouldneverbe absentfromyourmind.Evenduringyouractivelifethecurrentshouldbemaintained.Itmaynotbe asactiveanddeepasduringmeditation.Nevertheless,itshouldbekeptupanditshouldbe continuous.

YouknowthestoryofTheseus.Hewentintoamaze,wheretherewasamonster.Hehadto killthemonsterandcomeback.Themazewassuchthatonewhowentinitcouldnotcomeout.His friendgavehimaballofthreadandsaid:“Gointotheheartofthemazewherethereisthemonster, andasyougoin,goonreleasingthethread.Ifyoudonothaveanylinkwiththeentrance,itwillbe absolutelyimpossibletogetoutofit.”Thisadvicewasgiventohim.Hefollowedtheadvice,andhe was able to come back after killing the monster.

Evensothethreadofconcentrationshouldbekept.Onceyoudoconcentrationinthe morningkeepupthecurrent.Atnoonyouagainsitforconcentrationandthelinkcontinues.During sleepalsothesubconsciousmindcarriesontheprocessofmeditation.Thiswillbefoundwhen duringdreamthecurrentofmeditationcomesandaltersthecourseofyourdream.Supposingyou aregettingnightmaresbeforeyouenterintoYoga.WhennightmarecomesyoutrytothinkofGod. Thesamenightmaremayagaincomeinalesserform.Suddenlyinsideyourdreamcomesthe consciousness:“Godisconstantlywithme,howcananythingcometome?”Thiscourageis experiencedevenindreamstate.Thatexperiencewhichusedtoterrifyyouwillbecomepowerless anditwillpassoff.SothisgivesusahiddenrevelationthatthecurrentofSamsaraisnotlosteven duringdreamandsleepstates.Sometimesitmanifestsitselfinatangibleformalso.This continuanceofthecurrentofmeditationthroughoutthewaking,dreamandsleepstateskeepsupthe linkofmeditationandacertainportionofthemindgoesondoingitsordinarywork.Thistechnique hasbeenperfectedinallthefourYogas.Thewisehavegivenusdifferentdevicesinordertodothis. AccordingtoVedanticpractitionersthismethodiscalled Brahmabhyasa

.Theymeditateuponthe

formlessBrahmanwhentheysitinanAsanaforthepurposeandalsothroughouttheirworkthey keep up the thought that they are Brahman. This is also called Brahmachintana

Thereislittledifferencebetweenactualmeditationandkeepingofasubtlecurrentof meditation.Whereasmeditationisintenseanddeepandisaccompaniedbyatotalwithdrawalofthe sensesfromthesense-objects,sothatthesensesdonotfunctionexternally,andyouareabsorbed, thisChintanaisnotaccompaniedbyatotalwithdrawalofthesenses.Sensesperceivetheexternal world,andyouaremovingamidsttheexternalobjects,buttheinnercurrentisthere.Theyalsocall it Atmachintana.Thisisaveryeffectivemethodbecauseitinvokesthesamelawofthehabitofthe mindthatittendstobeofthatnaturewhichitholdsconstantlyinwakinghours.Whenwe constantlytrytokeepuptheremembranceofourmeditativeIdeal,whathappens?Thesame phenomenonisworkedout,asinthemedicalstudent,thelawyerortheengineer.Ifyousitfor meditation,whatthoughtcomes?—thesamethingthatitwashavingconstantlyduringthe day-time.Whatwasitthinking?ItwasthinkingoftheLord,theobjectofmeditation.Sothis process should be developed as a technique by the practitioners of meditation.

ABhaktatriestoremembertheLordatalltimes—Smarana,asitiscalled.HedoesManasic (mental)JapaoftheNameoftheDeity.IfheisaBhaktaofLordSiva—whetherheismovingabout orlisteningtoanything,whetherheisdoingphysicalworkormentalwork—thiscurrentof‘Om NamahSivaya,OmNamahSivaya’goesoninside.IfheisadevoteeofRama,theNameof“Sri Ram”goesoninthemind.Thesearethemethodsbywhichthemindismadetodwelluponthe sameobjectuponwhichithastomeditateduringtheYogapractice.Andthishabitisthegreatest assettothepractitionerofYoga—themeditatorwhoistryingtoadvanceinconcentrationand meditation.Anotherdevicewhichhemakesuseoftokeepuptheconstantremembrance,in additiontoJapais,tosuperimposeGodoneverything.Hemakesthewholemindfilledwiththe

thoughtofRam,byfeelingthatwhateverhesees,tastesorhearsisRam.Above,below,right, left—everythingisRam.ThecloudsareRam.ThetreesareRam.IneverythingheseesGod.All objectsinthisworld,bothmovingandstatic,areRam.HesuperimposesRamandRamaloneon everything, and therefore everything in this world becomes Ramayana

Tulsidashasverybeautifullygivenhisideainacouplet:“Knowingthattheentireworldis nothingbutpervadedbySita-Ram,againandagainIprostratebeforeyouwithfoldedhands.”Inair, water,ether,inbreath,ineverythingheseestheLord.Thisisthelessongivenintheeleventh chapterofSrimadBhagavadgita.GodistranscendentandHeisalsoimmanent.Theimmanenceof theLordisbroughtouttoArjuna.TheLordshowshimHisCosmicForm.ArjunaseestheAlmighty Spiritaloneeverywhere.ThereisnothingotherthantheLord.ItiscalledthevisionoftheCosmic Form.Thisisamarvelloustechniqueofmakingthemindcompletelycolouredwiththesupreme idealwhentheminditselfslowlytendstotakethatform.Ifthispracticeispersistedin,whereverthe sensesmaymove,theynevermoveawayfromtheLord.Wheredothesensesgo?Theygotothe Lordalone.IftheSadhakaseesanyobject,thereheseesonlytheLord.Iftheeyestakehimout,he seesonlytheLord.Ifhehearssomething,hehearsonlythenameoftheLord.Whereverthesenses move,theymovetowardstheLord.So,forhimthereisnodistractioncausedbythesenses.Even thesensestrytokeephimintouchwithGod.Thisisamarvellousmethodforcompletely eliminatingalldistractions.For,themanbeholdstheLordandLordalone,andhisexternallifeis also covered by the chain of Brahma-Chintana. The

Sikhs also make use of Nam and Smaran

ThementalandemotionalattitudeofaKarmaYogimakesitpossibleforhimtoachievethis object—constantlyfeelingthepresenceofGod.Thebasicemotionalattitudewhichisfoundina KarmaYogihasthistechniquespontaneously,forhowcanoneworshipwithoutseeingGod?You mayfailtoseeGod,butifyoutrytoseeGodalone,whathappens?AKarmaYogibyconstant remembranceoftheLord,aBhaktabyrepeatingtheLord’sNames,aJnanaYogibyconstant thoughtoftheall-pervadingBrahmanandaRajaYogibykeepinghismindalwaysestablishedin Pratyahara,changethethought-habitofthemind.TheconcentrationoftheRajaYogigoeswithout difficulty.ThehabitualstateofPratyaharaisfirmlyestablishedinhim.Heisamasterofthis techniqueofnotallowingthemindtogotowardsexternalobjects.Whenheisperfectlyestablished inPratyahara,hetakesupconcentration.Thus,bybecomingestablishedinPratyaharatheRaja Yogi’smindisnotgivenawaytoexternalobjects,evenwhenheisworking,becausehisvisionis changed. The external objects are to him like shadows.

PratyaharaforaRajaYogi,SmaranaandmentalrepetitionforaBhaktaandtheattitudeof worshipfulnesstoaKarmaYogiandBrahmachintanaforaVedantin—thesearetheprocessesby whichtheverythought-habitsofthemindarechanged.Anewthought-habitiscreatedinthemind. Insteadoftheworldlythought-habit,theSadhakaacquirestheGodthought-habit.Andwhenthis habitisacquired,eveninmeditationthoughtsinimicaltomeditationgraduallylosetheirholdupon theaspirant.Theybegintofadeoutandsoon,astateofconcentrationisachieved,whereall thoughtsareofthesamenatureastheobjectofconcentrationandmeditation.Therefore,theydo notcomeasdisturbingfactors.Theymaylessentheintensityofconcentration,butimmediately concentrationagainpicksuptheoriginalintensity.Thereisnobreakofthecurrentof concentration.Itisneverbroken,thoughitmaybecomefaintforsometime.Thispracticeshouldbe constantly carried on, whether you are a Bhakta, a Vedantin, a Karma Yogin or a Raja Yogin.

Raga And Dvesha

TheRajaYoginssaythatRagaandDveshaaretheemotions,thatdisturbthemindmost. Oncetheyenter,theytrytopersistandcompletelyupsetthebalanceofthemind.Theytaketheform ofthoughtsofhatred,jealousy,anger,intoleranceandanxiety.Theseareallthoughtsthatare closelyinterwovenwithemotion.Purethoughtsthatarenotassociatedwithemotionarenotserious obstaclesinYoga.Meredispassionatethoughtsdonotdisturbyoumuch.Sentiments,emotionsand feelingsarefargreaterdisturbersinthementalfieldthanmereintellectualthoughts.Youcannot brushasidesentimentsandfeelings.Togiveacrudeparallel—supposingyouarekeepingaclean tableandifsomedustormudhappenstobeonit,youcaneasilycleanit.Ifyourubitwithaduster, itwillgoaway.Butifadropofhoneyisspilt,itwillpersistevenafterrubbinganddusting.Powder oranydrythingcanbeeasilywipedout.Similarlyintellectualthoughtscanbeeasilyremoved,but ifthosebecomeemotionalitisverydifficulttoremovethem.Evenifthemindwantstoremove sentimentalemotions,theheartisnotpreparedtodoso.Sentimentisverydifficulttoeradicate.Itis more difficult to eradicate than intellectual, dry thought.

Fear,jealousy,hatred,intolerance—allthesethingsareemotional.Theydonoteasilygoout ofthemind.Weconstantlymoveamidsttheheterogeneoustypeofsociety.Ifanyonedoes somethingwhichisnottoyoursatisfaction,immediatelyyougetirritated,andifsomeonestands beforeyouwhomyoudonotlike,feelingsofhatredcome.Hewhoisnotestablishedinequanimity becomesaconstantpreytofitsoftemper.Wemayhavetomoveamidstpeoplewhoarewickedand whoarespirituallyonalowerplanethanus.Thenourmindisfilledwithhatred.Wemayhaveto moveamidstequals.Eventhoughoneisyourfriend,youdonotwanthimtobegreaterthanyou. Thefeelingthatyougetmaybefullofjealousy,etc.,andthisdisturbedthoughtalwayspersistswith equals.Withsuperiorsalsoyoumayhaveadifferenttypeofjealousy.“Whythesepeopleare superiortous?Whywemaynothavethesamepositionastheyhave?”—suchareourthoughts.The poorpeoplemaybejealousofrichpeople.Onemayresentthesuperiorityofintellectofanother man,andthemomentoneseeshim,onemaybethoroughlyupset.Onethinks:“WhyIshouldnot havethesamepopularityasthismanhas?”Ifyoubecomeapreytothishabitofthemind,what happens? You are constantly torn amidst these emotions.

Therearesomanypairsofoppositesinthisworld,heatandcold,respectanddisrespect,etc. Thereforeyouhavenobalanceofmindanditisconstantlyagitated.Emotionsarecommon experiencesinthelifeofeverymanandtherefore,themindisalwaysinanunpleasantstatewhich disturbsyourconcentration.Therefore,theancientshavegivenaformulahowtheYogishould moveinsociety,amidstpeopleofdifferenttypes.Supposeyouarealwaysseeingandhearing wickeddeedsofvariouskindsinthisworld.Youaskyourself:“Whysuchwickedpeopleare there?”Youshouldnotloseyourbalance.How?Practisefriendlinesstowardsequals,and compassiontowardsinferiors.Letyourheartbemovedwhenyouareinthepresenceofinferiors. Onemaybeinferiorinstatus,ageorwealth.Ifyouarecompassionate,youwillbearall shortcomings.Maintainastateofcalmcheerfulnesstosuperiors.Beserenewhatevertheyare.Be happyintheirpresence.Towardsthepairsofoppositeswhatattitudeyoushouldhave?Letallthese pairsofoppositesfillthisworld.Donotpayanyattentiontothem.Whyshouldyouworryabout them?TheLordislookingaftereverything.Therefore,thissortofMaitri(friendship),Karuna (compassion)andUdasinata(indifference)shouldbepractised.Ifyoupractiseallthese,thenthe

mindwillbecomeserene,anditsemotionsofhatred,intoleranceandcompetitionwillbe completely eliminated. This is the master-technique they have given.

Prerequisites To Meditation

Wehaveseenhowformeditationitisveryimportanttohaveaproperfoundationprepared firstbybeingestablishedinvirtue,self-restraint,controlofthesensesanddispassion(Vairagya). Because,succumbingtotheattractionsoftheexternalobjectsisoneofthefactorswhichdrawsthe mindoutwardandpreventsitfromgoinginward.Ethicalperfection,restraint,Yama,Vairagyaor dispassion—thesethingshavebeenconsideredbecauseonlyifthesepreliminariesareproperly attendedto,man’sphysicalandmoralnaturecanbeproperlytrainedandpurified.Suchanaspirant becomesamanofself-control,amanofgoodness,amanwhohasovercomedesires.Thenit becomeseasierforhimtomeditateandconcentratetheminduponhigher,subtlerobject.Ifallofa sudden,withoutattendingtothesepreliminaries,webegintodomeditation,itwillbeanuphilltask andmoreenergywillbewastedincarryinganendlesstusslewiththemind,becausethelower naturehasnotbeenproperlyconverted.Ifbysheerforceyoutrytomeditateuponthingsforwhich youarenotfit,seriousconsequencesmayresult.Themindmaybecomeunbalancedanddepression mightfollow,becausethelowernatureisthere.Ithasnotbeenconverted.Atransformationhasnot beenbroughtaboutinthelowernatureandifbysheerforceofdeterminationandbyresolutionyou trytoforcethemindtowardsconcentrationandmeditation,whathappens?Thereisaconflictinside and this conflict, many a time, tends to result in various undesirable results.

Manyoftheaspirantswhohavenothadthepropergroundinginethicalscienceandwho taketosilenceandforciblemeditationhavetheirnervoussystemweakwithdesiresandpassions. Thereisthereforeadisturbanceintheproperadjustmentinthepsyche,andthepersonsturnqueer andeccentric.Psychiccomplexesariseintheseekerwhohasnotpreparedhisnatureformeditation andatthesametimeforceshimselfintomeditation.Howareyoutoknowwhetheryouarerightor not?Forthis,itisalwaysbettertotaketheadviceofyourMaster.Itisauniversallyadmittedfact thateverybodyhasgotagoodopinionofhimself.Everyonefeelsthatheisfitformeditation.Itis quitenatural,toeachhumanbeingtothinkthatheisthemostimportantperson.Butyoushouldnot allowthisnaturalhumanweaknesstoretardyourSadhana.Youshouldputyourselfunderthe Master. You should proceed with meditation cautiously. Be bold but be cautious.

Trytoconvertyournaturefromeviltogood,bymeansofselflessservice.Topurifyyour heart,youshouldgoondoingcontinuousselflessservice.Doallsortsofmenialservice.Noservice ismenialforamanwhoemploysservice,asapartofhisYogictechniqueforpurificationofhis mind.Youshouldwashthebedpanofsickpeople.Youshouldcleantheshoesofporterswhenthey gototakefood.AtthattimeyoushouldfeelthatyouareworshippingtheLord.Youshoulddoit withfullBhavaandhumility.Insuchselflessservicetheegoislessened.Thesenseofsuperiority shouldcompletelygo,andforthatyoumustdoallsortsofservice.Sacrificeyourowncomfortsand conveniences.Thenonlyyoucanbecomeself-sacrificing.Allthisyoumustdowithjoy.Youmust thinkthatitisagreatprivilegethatyouareenabledtodothisthing.Withjoyyoumustthinkthatto havebeengiventhisopportunityofdoingtheserviceisagreatprivilege,aprivilegeundeservedby

you but conferred by God through His Grace.

Youshouldservewithsuchfeelingofabsolutehumility,feeling:“Iamnotworthytodoit, butIhavebeenallowedtodoitwithDivineGrace.”Youshouldnotwaitforsomeonetocallyou andtellyoutodoajob.Youshouldwaitforopportunityforservice.Bysuchservicepuritycomes totheheart,andwherethereispurity,concentrationcomesautomatically.Therefore,youcannot overemphasisetheimportanceofpreliminarypurificationthroughselflessservice,ifyour meditationisnottoreactuponyouadverselyandbringaboutundesirableresults.Eveninan advancedaspirantsomestruggleistherewiththemind;butitisallthemoresowhenthelower natureisnotpurified.Inanunregeneratedstateclosingtheeyeswillnotdo.Itwillbeofnoavailat all.

Sowithpurifiedmindonlyoneshouldattempttodomeditation,andwehaveseenhowour ancientsverywiselyconceivedofthefourfoldmeasures.Firstofall,purifyyournatureby dedicatedservice,withoutanyselfishdesiresandwithworshipfulattitude.Whenthemindgets purified,youtrytoconcentrateandthroughelaborateformalworshipsteadythemind.Then throughdeepmeditation,youpiercetheveilandattainIllumination.KarmaYogaforpurification, BhaktiYogaforsteadyingthemind,andRajaYogaforultimatelydeepeningyourconsciousness untiltheveilofyourconsciousnessisremoved.Thenyouhaverealisation.JnanaYogaisultimate realisation.

Alwaysrememberthese—purification,selflessserviceanderadicationofegoism,i.e.,a virtuouslifeofself-restraintandVairagya.Inmeditation,variousmethodsofconcentrationare givenashelps.Wehaveseenhowtherestraintofbreathalsohelpsinatwofoldmanner,because breathandmindareinterconnected.Whenthebreathisrestrainedthemindiscontrolled.When PranaiscontrolledSattvaincreases.Sattvaisalwaysconducivetoconcentration.RajasandTamas arenotconducivetoconcentration.SoPranayamahastwofoldadvantages:itisgoodforrendering the body Sattvic, and also for fixing the mind on the goal.

Ifconcentrationisdoneinamonotonouswayitbecomesdisgusting.Therefore,anumberof methodsofconcentrationshouldbefollowed.Trytoconcentrateontheeveningstar,oronthe moon,oronsomeinternalsound.Trytoconcentrateuponsomepleasingcolour,sitdownandtryto evokebeforeyouamassofcolourwhichyoulikebest.Somepeoplemaylikebluecolourandsome red.Itmaybeanycolourthatpleasesyou.Letthatcolourfillyourinnerconsciousnessandtryto holditsteadily.Somepeopletrytoconcentrateonthesmellofarose.Trytofeelthatyouareinthe midstofaseaofaroma.Thatwayalsoyoucanconcentrate.Or,havemoregrossandphysical objectsforconcentration.Peopletrytokeepacandleandconcentrateuponitorapointonthewall. Somepeoplewanttoconcentratebykeepingthemindinwardbutkeepingtheeyesopen.Thisis called Sambhavimudra.

Subtleconcentration,concreteconcentration,abstractconcentration,external, internal—youcanthusmakethemindgetthehabitofconcentrationbygivingitvariety.Sometimes wehavetodealwiththemindaswedealwithachild.Sometimeswemayhavetogiveitsomething pleasant.Atsomeothertimeswemayhavetorebukeit.Soaccordingtotheneedsofthemoment, youhavetouseparticularmethodstomakethemindconcentrate.Thesearesomeofthemethods forconcentratingthemindanddevelopingitsinwardness,sothatDhyanamayproceedsmoothly.

ThroughtheconstantpracticeandthroughperfectestablishmentinVairagyaconcentration increasesanditbecomesmorecontinuousandunbroken,whenwereachastageofdeepintense absorption,andthisdeepintenseabsorptionistheeighthstageinRajaYoga.ItiscalledSamadhi.I thinkthisword‘Samadhi’isbyfaroneofthemostwidelymisunderstoodterms.WhatisSamadhi? Everyoneknowsthewordandeveryoneisapttoknowthemeaningofthewordwrongly.Thereare many things you have to know of Samadhi if you want to know what it actually implies.

Firstly,SamadhiistheeighthstageinRajaYoga.ItisonlyastageinYoga.Samadhiitselfis notRealisation.Thatisthepointwhichyouhavetounderstand,especiallyinRajaYoga:Itdoesnot meanthatapersonwhohasattainedSamadhiisarealisedsage.Hehastoproceedfurther.This SamadhiisnotpeculiartoRajaYogaalone.JnaninsspeakofAdvaitaNirvikalpaSamadhi.Hatha YoginshavegottheirSamadhithroughtheunionofPranaandApanaandforcingitthrough Sushumna.ThesePranasareforcedupbymeansofMudrasandKriyasthroughthevariousChakras (plexusorcentresofpsychicenergy)andyougetSamadhi.DevoteesrefertoasgoingintoBhava Samadhi.SowefindthattheeighthstageofRajaYoga,viz.,Samadhi,isfoundeverywherein HathaYoga,BhaktiYogaandJnanaYoga.WhatisthedifferencebetweenthesevariousSamadhis? Isthereonlyadistinctioninname,oristhererealdifference?Andinwhatsensetheseseveral Samadhis are used? Are these used in the same sense or are they used in different senses?

InRajaYoga,whenconcentrationbecomesdeepandcontinuousandtheYogiattainsastate inwhichthroughtheintensityofconcentration,heacquirestheabilitytoholdthemindperfectly still,thatstateiscalledSamadhi.Itisastateofintenseabsorption.Itisastateofdeepinward absorptionwhenthemindisperfectlycollectedandcalm(SamyakDharana).Holdingofthemind isveryintenseandperfect.ThisstateofholdingthemindperfectlyiscalledSamadhi.Thatisthe Sanskritderivationoftheword,andthisstateofperfectabsorptionneednotnecessarilybeastateof transcendentalIllumination.BeyondacertaindurationiftheYogiisabletoholdthemind continuously—saytenminutesortwentyminutesorthirtyminutes—thetimelimitfixedinthe Yogatexts—hemaybesaidtohavereachedthestagecalledSamadhi.Youshouldtrytopractise thisdayafterdayandenterintoastatewhereyouholdthemindsteadilyforalongtime.Asyougo onpersistingonthispracticeofSamadhiyouwillattainIllumination.Ittakesyoutothehighest stateofsuper-consciousnessandtranscendentalIlluminationwhereyougetthefinalLiberation. TherearevariouskindsofSamadhisdiscussedinRajaYoga,whichonehastopractiseuntilthe state of perfect Illumination is reached.

Illuminationwhereyouaredeeplyabsorbedwithconsciousnessofyourindividualitystill persisting—thatisSamadhiofonekind.Andwhenyourisehigher,eventheconsciousnessofyour beinglapsesintotheexperienceofCosmicConsciousness.Thatistheperfectionofspiritual realisation.Thatisadifferentstage.ThisisthewayinwhichRajaYogilooksatSamadhi.Inthe SamadhiofHathaYogins,throughprocesseslikeMudrasandPranayama,certainoccultstatesare producedinthemindandthemindgetstotallyabsorbed.InthatSamadhi,theysaytheVrittisare notcompletelydestroyedonceforall.CompleteeradicationofVrittisdoesnottakeplace.So,that SamadhiisnotthatwhichleadstoIllumination.Itisonlyastateofsuppression.Itisperfect suppression,butthetotalannihilationoftheVrittisisnotachieved.Sowhathappens?Whenhe returnsbacktohisnormalconsciousness,theVrittisarestillthere.TheseVrittiswhichare

PATH TO BLESSEDNESS

suppressedduringJada-Samadhi,asitissometimescalled,mayspringupagaintosomeextent. Therefore,thisSamadhi—theJada-SamadhiachievedbycertainHathaYogictechniqueslike Mudras, Pranayama, etc.,—cannot give perfect freedom, is the view held by some people.

TheSamadhiofJnanaYoginsismoreorlesssimilartothatofRajaYogins.RajaYogins attainSamadhibyperfectconcentrationontheall-pervadingPurusha.TheJnanimeditatesuponthe namelessandformlesstranscendentalAtmananditisthetotallyimpersonalSamadhithatis attainedbyhim.Thereisnotaleasttraceofthemeditator’spersonality.Themeditator’spersonality iscompletelywipedout.Intheprocessofknowledge,youknow,firstofallthereistheknower, secondlytheobjectofknowledgeandthentheprocessofknowing.Thistriadisthere.Butwhenthe knowerhimselfiseliminatedfromthat,whathappens?Whenthereisnoknower,thereisno questionofknowing,andthereisonlyonethingleft.WhateverISThataloneexists.Theycallit AdvaitaNirvikalpaSamadhi,wheretheknower,objectofknowledgeandtheknowingprocess lapseintoatranscendentalexperiencewhichcannotbedescribed,becausewhoistheretodescribe It?Whentheexperiencerhimselfhasgoneoutofexistence,whoistheretoexperience?Suppose youhaveabeautifuldollmadeupofsaltandyoutakeittotheocean.Itsuddenlygetsadesire:“Let meknowhowthisoceanis,howdeepitis?”Andso,itplungesintotheocean.Themomentitgets intotheoceanthesaltdissolves,anditgetsonenesswiththeocean.Whatremainsistheocean alone.So,theysaythatthishighesttranscendentalexperienceisExperience-Absolute.Thereisno relative touch at all.

InBhaktithisNirvikalpaSamadhicomesasaresultofDarsanaoftheLord.Thedevoteeisa worshipper,andwhenhecomesfacetofacewithhisIdeal,thentheprocessofdissolutionofhis personalitystarts.Itdoesnothappeninasingleinstant,butgraduallyhispersonalitybecomes thinnedoutandultimatelytheIdealaloneremains.MiraapproachestheLordanddisappears.They callitSayujyaaccordingtoBhaktiyoga.BecomingonewiththeLordisSayujya.Whenyoubreaka potfilledwithwater,thereflectionofthesuninthewaterofthepotgetsabsorbedinthesun. Similarly,whenthereisperfectionofdivinelife,thepersonalityofthedevoteeiscompletely absorbed in the Lord.

Accordingtosomephilosophers,theprocessofabsorptionislikethis.Supposethereisa Himalayanmountainofsugarandasmallgrainofsugarisputonthemountain.Youcannot distinguishit.Youcannotseparateit.Yet,itretainsitsseparate,existence,Itisonlyawayof putting it.

OnceaBhaktaorJnaniorDhyanireachestheultimateRealisationinthedepthofSamadhi, heisonceforallfree.Thereisnomorepainorsufferingandnocraving.Hereachesastateof plenitudewherethereisnomoredesire.Hebecomes,asitwere,anever-free,immortalBeing.The bodymaypersist.Hemayliveandmove,yethehasattainedperfectionandsupremerealisation. Even when he comes out of Samadhi, he remembers the experience in Samadhi.

EVERLASTING BLISS

Allthingsuponthiseartharepassing.Therefore,theycannotgivepermanentjoy.The momenttheexperienceofenjoymentceases,thereisdisappointment.Therefore,thewisehave said:‘SarvamDuhkhamVivekinah—tomenofdiscriminationthisworldischaracterisedbypain.’ Inthisexistenceyoucannotfindrealjoy.Yet,mantriestogetjoywhichislasting.Thesages, therefore,cryoutfromthehousetops;“Oyemortals!Wakeup.Listentoourmessage.Wehave foundthatEternalThingwhereinyouwillenjoyimperishablebliss.Reachthatstatewhichwehave reached.” That is the call of the Upanishads.

Onegreatsaintgaveaparable.Threefriendswerewalkingandtheycameacrossahigh wall.Itwastoohigh.Soonemanboweddownandtheothertwoclimbedoneovertheother.The thirdmanwhowasonthetopsawtheothersideofthewall.Itlookedlikeaparadiseandseeingthe joytherejumpedintoit.Thenthesecondmansaid:“Iwillalsotry.”Thefirstmanstoodupandthus raisedhim.Thesecondmanalsoseeingtheothersideshoutedinjoy.Buthewasamanwithaheart likethatofsaints.“NotonlyIhavefoundit,Ishouldalsoenjoyit,butothersalsoshouldenjoy it”—saidhe.Heaskedhisfriendtocallallpeople.Thenallpeoplecame.Theywerealsoraisedup andtheyalsosawthathappyplace.ThisisanexampletoshowwhatonewhohasseentheBeyond says.Hesays:“Friends,thereisaregionwhichisanOceanofInfiniteBliss.Wehavefilled ourselveswiththat.Youpeople,whoarestrugglinghere,canalsoexperiencethissupremebliss, where all pains vanish and where there is no Apurnata. That state you should try to attain.”

TheultimategoalofeveryJiva,individualsoul,istheattainmentofunionwiththeSupreme Soul.YogameansthejoiningofthelimitedselfwiththeunlimitedOne—mergingofthelocalised consciousnessoftheJivaintothesupremeSelf.Evenastherain-waterflowsthroughtheriversand mergesintotheseawherefromitoriginated,soalsotheJivathathassprungupfromtheSupreme AtmanreachestheSupremeAtman.Oncethisisdone,allknotsoftheheartarerentasunder.Thisis thatstageattainingwhichthereisnootherthingtobeattained.Thismeansthecessationofall sorrowsandtheacquisitionofunlimitedblissandsupremepeace.Youhavenomorewant.You havenomorecraving.Youwillfeelyourselfinastateofabsoluteplenitude.Thisistheculmination of Yogic endeavour.

Self-denialandceaselesseffortultimatelyendinYoga-Siddhiwhereinwehavesupreme bliss.Andwhattypeofblissisthat?Theysay:“Ifyougetasea-fishandputitinasmallbowl,itwill trytogetoutofthebowltogetattheunlimitedfreedomwhichitenjoyedbefore.Butsupposesome person,outofcompassion,takesthatbowl,goestothesea,emptiesthebowlandputsthefishback intothesea;thefishwillbeimmenselyhappy.Thereitwillgoonswimmingwhereveritwants.”

Thisishoweveraverycrudeanalogy.Thejoyofinfinitefreedomcomestothesoulwhenit becomesonewiththeSupremeSoul.Andhowtogetsomeinklingofthatsupremebliss?Itis somethingwhichapersoncanneverknow.Butallsaintshaveagainandagainaskedus:“Whyare yougoingaftershadowypleasures?Youhavenoconceptionofjoyotherthantheenjoymentof objects.Whatisyourhighestconceptionofjoythatyoucanhaveintheuniverse?Youmayreply thatyoumustgetwhateveryouwant.Thatisthegreatestjoythatyoucanimagine;andwhocanget whatever he wants?” He who possesses everything in this world alone can have that privilege.

PATH TO BLESSEDNESS

Anordinaryphysicalcreaturehasonlyphysicalappetites.Hecanhavepleasuresconnected withthephysicalbody.Forinstance,hecanfeelwhateverhisskinlikes.Amanofaestheticsense canenjoymusicwhichisdeniedtothemerelyphysicalman.Themerelyphysicalmandoesnot havethemusicaltaste.Hecannotappreciateawonderfulpictureeither,ashehasgotnoartistic sense.Hecannotappreciatethesun-riseorthesun-set.Therefore,themoreoursensesarerefined andasmoreaestheticsensedawnsonus,thegreaterarethevistasofjoyopenedbeforeus.Ifyour aestheticsenseisdevelopedyoucanenjoythebestmusicandthebestart.Youhavegotallthe refinedmannerofenjoymentopenedupbeforeyou.Soyoudonotgoaftergrosssensualenjoyment andgetdiseases.Therefore,amanpossessingeverythingandhavingabsolutecontrolover everything,canenjoyeverythinginthisworld.Hecanenjoypoetry,painting,andeverything,and hecanhavehonourfromthewholeworld.Hewillgetthesatisfactionthatheisthesupremelord overthewholeworld.Thatwillbeyourhighestconceptionofjoythatyoucanhaveinthisworld.

Theysayifthissortofenjoymentispossibletoconceive,andifonecangetallofit—every sortofsensualenjoymentlikedaintydishes,sex,etc.,andalsomusic,painting,etc.,—letthejoyof thatpersonenjoyingallthesebeconsideredasoneunit.Thequantumofenjoymentofonewhohas donemeritandbecomeacelestialbeing,anangelcalledman-Gandharva,isconsideredtobea hundredsuchunits,i.e.,ahundredtimesmorethantheenjoymentofthehappiesthumanbeingin thisworld.TheenjoymentofdivineGandharvasissaidtobehundredtimesmorethanthatofa man-Gandharva.HundredtimesmorethanthejoyofthedivineGandharvasistheenjoymentof Maneswhoseworldiseverlasting.HundredtimesmorethantheenjoymentofthoseManesisthe enjoymentofthosethatarebornasgodsinheaven,andahundredtimesgreaterinintensityand extentoftheirenjoymentistheenjoymentofKarma-Devaswhobecomegodsthroughmeritorious Karmas.IfthejoyoftheseKarma-Devasbemultipliedahundredfolditisoneunitofjoyofthe permanentgodsintheheavens.ThejoyofIndrawhoisthechiefofthegodsisstillhundredtimes morethanthatofthegods,andahundredtimesthejoyofIndraisthejoyofBrihaspati,the preceptorofthegods.IfthejoyofBrihaspatiisincreasedahundredtimesitisonejoyofVirat.A hundredfoldmorethanthejoyofViratistheblissoftheCreator,Brahma,butinfinitetimesmore than the bliss of Brahma is the bliss of Parabrahman.

Emperoroftheworld,thenaman-madeangel,fromman-madeangeltonaturalangel,then fromnaturalangeltoaMane,thengodborninheaven,Karma-Deva,andthennaturalgod,then Indra,Brihaspati,ViratandHiranyagarbhaandthenParabrahman—isacalculusofjoygiveninthe scriptures.Sotheblissoftheeternal,supremefruitofYogaissimplyindescribable.Sotheysayitis divineecstasy.Theycannotexpressit.Thatistheultimatefruitofthestateofsuperconsciousness whichtheRajaYogiattainsthroughtheeightstages,Yama,Niyama,Asana,Pranayama, Pratyahara,Dharana,DhyanaandSamadhi.Itisinfiniteblissthatdissolvesyourindividual consciousness.Onewhogetsthisblisscannotsayanything.Hebecomesdumbasitwere.Suppose yougivethemostdeliciousthingtoadumbman,hecannotexpressthetaste.Thatgivesyouan inklingofthedifficultytodescribeinwordsthesupremeBlissintowhichtheYogimergeshimself. That is the state of the highest Samadhi.

Supposeyoupreparefirst-classKheerbyputtingriceandsugarintomilkitselfandboiling it.AfteryouhavetakentheKheertheservant,whilecleaningthevesselfindssomequantityleftin thevessel,buthehadpouredwaterinitalready.Hedrinksitandhegetssometasteofthediluted Kheerandnotthepure,originalundilutedKheer.Similarly,onlyasmallfractionoftheSupreme

Blissaloneiswhatwecanexperiencehere.UntilyougetthehighestSamadhi,yougetonlyso much of that bliss.

Supposeamanhasheardsomewonderfulconcertandgivesanaccountofit.Wecanget someideaoftheconcert,butwecannotactuallyhaveacompleteandcorrectideaoftheconcert.We cannotenjoytheconcertitself.Soalso,wecanhaveonlysomeideaofthegreatjoythatisobtained fromSamadhi.Saintswhohavereachedthatstagearestillliving,thoughmanyofthemcannotbe recognised.ThosewhohavegottherightBhava,willbeabletorecognisethemandwillgetimpetus fromsuchsoulstoreachperfection.ThosewhohaveseenthatwonderfulvisionofthatSupreme Beingtrytoexpresshowthatbeautylookslike.Thebeautyofallthemostbeautifulwomenofthe worldpalesintoinsignificancewhencomparedtothebeautyofthecelestialnymphs.Mancannot evenlookatthem.Theyaresobeautiful.But,toamanofRealisationeventheyappearlikeashina crematorium. They will be absolutely disgusting to him.

SowehaveknownsomethingabouttheblissofSelf-realisation.Weshouldalwaysstriveto getonlythatbliss.WhatistheblissofallworldlyobjectsputtogetherwhencomparedtoThat!The blissofRealisationislimitlessbliss.Theblissofthenon-selfislimited.TheblissoftheSelfis eternal.Itneverperishesandyouareyourselfthat.Thatisyourrealnature.Butthroughignorance anddesireyouhaveforgottenyourrealnature.Controlthesenses,removeignoranceandknow yourrealnature.BestillandknowtheSelfandattaintheSupremeBliss.Thatisthemessageof Yoga.